A Practical and Polemical Commentary Upon 2 Timothy 3-4, Part 2 · Subpart 6

A Practical and Polemical Commentary Upon 2 Timothy 3-4 · Part 2 · Subpart 6

p. 395VERSE 8. Henceforth there is laid up for me a Crowne of Righteousness, which the Lord the Righteous Iudge shall give me at the last day: and not to me onelyonly, but unto them also that love his appearing.

Observe,

THe godly in this life may be assured of their salvation: Paul had fought the good fight, and now see his confidence and assurance of a Crown of Life: many run in other Races and loose all, but Paul was assured of his reward, Romans 8.38. and least any should think he had this by extraordinary Revelation, he telleth us that all believers have it; this Crown is not onelyonly prepared for me, but for all that love Christs appearing (id est) for all believers. They that believe know they have Eternal life, 1 John 5.13. This assurance is common to them, though not in a like **Though every Faith hath not a full assurance and perswasion, yet every true Faith hath assurance and certainty in it, and tendeth hereunto more and more: yea, that Faith that is weakest hath certainty in it, being built on certain grounds, as the word, and promise and witness of the spirit. As a pur-blinde man seeth the Sunne as Certainly, though not so clearely as the quicke sighted. Rogers of Dedham, of Faith, Chapter 1. Page 23.24.measure to all. The certainty of Faith is stronger then that of Sense, because of Gods Power and Promise who is Faithful and cannot deny himselfe nor deceive his People. This is that hundred fold which is given in this life, which is of more worth then all the Riches of the World. 'Tis that better part which can never be taken from us.

Objection

The grand Objection of the Arminians is, That no man can be assured of his perseverance, and by Consequence he can have no Assurance of his Salvation.

Answer.

I deny the Argument,Quis falli timeat, cum promittit veritas! August. God hath by his Promises (which are infallible) assured them of their perseverance, and by Consequence of their Salvation. He hath promised to builde his Church, and if he will build it, it is not all the power and po…icie of Hell that can prevail against it, Matthew, 16.18. God who hath chosen them is stronger then all, and none can plucke them out of his hand.

He hath promised to keep them by his Almighty Power through Faith to Salvation, so that the Mountaines shall remove, and the Hills depart before he will breake his Covenant of Peace with his People, Isay 54.10.

p. 396And because we are weak and unable of our selves to persevere, therefore God hath promised abilities for that, Ezekiel, 36.27. I will put my Spirit within you, and cause you to walke in my Statutes to keep my judgements and doe them. And I will plant my fear in their hearts that they shall never depart from me, Jer. 32.40.

So then this assurance is

1. Attainable.

2. Tenable.

3. Desireable.

V. Bohemus, Meditat. 10. Page 30.31.1. T'is attainable Paul here had it, and all the Saints first or last: David, Iob, Thomas, and the Martyrs and if a man may know he believeth, then he may know that he shall be saved, for whosoever believeth shall be saved, Iohn 3.16. the promise is general, and includeth all particular believers, as if they had been named. Hence believers are said, to have Eternal Life already begun, Iohn 5.11, 12. and 6.47.54. and 14.20. and that they are past from death to life, Iohn 5.24. and that they assuredly know this à posteriori, by the Effects of Vocation and the Fruits of Election, for Grace and Glory are linked together, Romans 8.30. 1 Iohn 3.2.14.19.

Hence they are said to have Assurance, much Assurance, and full ass…rance, Hebrewes, 6.6, 11. and 10.22, 23. Colossians 2.2. 1 Thessalonians 1.5. If this were not attainable here, why are we commanded to give all diligence to make our Calling and Election sure to our selves, 2 Peter 1.10. Impossibility of attainment deadens endeavour, no man will take pains for that which cannot be gained. No wise man will seek after the Philosophers stone, because it is impossible ever to be attained. The first work therefore of the Spirit is to convince the soul that its sins are pardonable, and that reconciliation may be had.

2. 'Tis Tenable, a man that hath this assurance of his salvation may keep it: whilest we walke circumspectly and answerable to our Principles, none can hurt us. Hence Paul challengeth all between Heaven and Hell to doe their worst, Romans 8.35, &c. Who shall separate us from Christ, shall tribulation or distress, or persecution, &c.

The Apostles Interrogation is a strong Negation. Q. d. Nothing whatsoever shall be able to separate us from Christ, neither the pleasures of Life, nor the pains of Death, neither the heighth of Prosperity nor the depth of Adversity, neither present nor impendent evils, nothing can separate us from Christ.

1. The Elect cannot separate themselves from Christ: they cannot sinne as the wicked doe, because the seed of God abideth in them; (id est) his Word and Spirit dwell in their souls; besides Christ ever liveth to make Intercession for them, and they are kept by Gods power against that inbred corruption that is in them, 1 Peter 1.5.

2. Not the World with all its Terrors or Pleasures, for in Christ our Head we have overcome the world, Iohn 16. ult. and by Faith we dayly overcome it, 1 John 5.4.

3. Not Heresies nor Heretickes; well may they trye and trouble the Godly, but they shall never be able to deceive the Elect with a Totall and Finall seduction, Matthew 24.24. The Righteous are an everlasting Foundation, Proverbs 10.25. They build on the Rock, so that no stormes or tempests can remove them.

p. 3974. Not Death it self; carnal marriages may be and must be dissolved by death; but this spiritual marriage of the soul to Christ is perfected and consummate but not abolisht by death: hence the elect triumph over it, O death where is thy sting? 1 Cor. 15.55. This may kill us but it cannot hurt nor conquer us.

5. Not the Devil nor all the powers of hell, Matth. 16.18. the gates of hell shall not prevail. It is a Meiosis. q. d. The Church of Christ shall be so far from being overcome, that it shall overcome all Satanical power and policy whatsoever. Christ is stronger then the strong man armed, the Lion of the Tribe of Judah is too strong for the roaring Lion. He hath led captivity captive (.i.) sin and Satan that sometimes led us captive, Christ hath conquered them and Triumphed over them openly upon the Cross, Colos. 2.15. God may and doth suffer Satan to tempt and try us but never to overcome us totally and finally. He hath promised that the seed of the woman shall break the Serpents head, and that he will tread down Satan under our feet, (Rom. 16.20.) So that the evil one shall not touch us so as to hurt us with any deadly wound, (1 Iohn 5.18.) or with a qualitative touch (.i.) to alter our quality from good to evil, so that we should loose our gracious disposition and prove perverse.

6. No Creature, nothing within us, without us, above us or beneath us, in all these we are more then foreign, supervincimus, vel supersuperamus.Conquerours even Triumphers through Christ that loved us, Rom. 8. ult.

7. Not Non ex su… natura, sed ex Dei gratia ut Medici venena venenis, ita Deus dolores doloribus tollit. Aug.Sin it self; if any thing in the world could hinder our Salvation it is sin, but as a wise Physitian so orders poison that it becoms a Medecine, so the most wise God who brings light of out darkness and good out of evil, makes the sins of his people a means to cure and kill sin. Their falls make them more humble, wise, watchful and circumspect for time to come. Thus all things work together for good to those that are good, Ro. 8.…8.

3. It is a most desireable thing. If it be wisdom and desireable to make houses and lands sure (Ier. 32.9. to 11, 12.) and riches sure, (which yet are but unsure and uncertain riches when we have done all) then (à fortiori) to get assurance of these durable and everlasting riches is the greatest wisdom in the world. We should therefore foreign, magis Studete, festinate & omnem adhibitote curam & diligentiam.rather give all diligence to make our calling sure, we should studiously and earnestly labour after this assurance in our selves of our effectual calling, by our faith and good works, 2 Pet. 1.5, 10. We have many things to do and suffer and what our ends may be we do not know, but without some assurance of Gods favour we shall not be able to hold out, but shall sink under our burdens; and therefore the Lord is pleased to give his some clusters of these grapes, and some glimpses of his favour before they come to their celestial Canaan. It is true, he might have kept us in doubts and darkness all our dayes and have given us no light of his face nor evidence of his love till we came to Heaven. But such is the riches of his goodness to his people, that he doth not onelyonly give them Heaven hereafter,In two cases God gives early assurance when he makes others wait longer for it. 1. When he intends men shall die betimes, he doth ripen their graces betimes. 2. When he calls men out to great services immediatly after their conversion, as he …id paul. Strong. 31. Ser. p. 603. but he also assures them of it even in this life, and so they have Heaven upon earth, and are happy here under the assured hope of happiness hereafter. These comforts have begun here which shall never end.

[See more in Davenants Determin. q. 3. Prideaux fascicul. p. 269. Paraeus contra Bellarm. 1. Lect. 272. c. 8. Dr. Wards p. 398Suffrag. pag. 199. Wendelin. Theolog. l. 1. c. 25. p. 145. and his Exercitat. 122. Mr. Brooks Treat. of Assurance. Mr. Culverwells Serm. on 2 Pet. 1.10. Mr. Burgess Spi. Refining. Serm. 1. l. 12. Mr. Baxter Saints Rest l. 3. c. 7. p. 147. and if any yet shall desire more let him peruse Dr. Wilkins his Ecclesiastes p. 125. edit. 3.

Observation 2.

2. The Salvation of Gods Elect is sure. It is laid up by a righteous Iudge for them. As they are assured by Gods Spirit of it, so it is made V. Dr. Prideaux Lect. 7. De certitudine salutis, & Tactica S. l. 2. c. 9.sure to them. They are in Covenant with God, and Covenant mercies are sure-mercies, 2 Sam. 23.5. Isay 55.3. So that this Crown of righteousness is sure. 1. In respect of the keeper of it. viz. The great Lord keeper of Heaven and earth, he keeps this crown for us, and us for it, 1 Pet. 1.4. He is our father who hath prepared for us a Kingdom, Luke 12.3…. 2 Cor. 5.1. 2. In respect of the Place where it is kept, it is laid up in Heaven where no moaths can corrupt, nor theeves break through and steal, Colos. 1.5. The crowns of Kings are kept in Castles, but the Crown of Gods people is kept by God himself in Heaven.

Observation 3.

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

Observation 4.

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

p. 399Observation 5.

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

1. That which God himself hath used as an Incentive and Motive to Obedience that we may use as a Motive and by consequence have an eye to it. But God hath used Heaven and Happiness as a Finis dat amabilitatem & facilitatem mediis.Motive to quicken us to obedience, as appears, 2 Tim. 2.12. Iames 1.12. and 5.7. Rev. 2.10. God will not be served by his creatures for nought, all his precepts are backt with promises, he never saies to the house of Iacob seek my face in vain, Isay 45.19.

2. The Servants of God have practised it. Moses had an eye to the recompence of Reward, yet was no Amor mercedis non est amor mercenarius. V. Burroughs Moses Choice cap. 40 & 53. Contemplatus est Moses mercedem ut beneficium non ut de bitum, ut haereditatem non ut salarium, filial… affectu non mercenario, non ut mercedem dandam ex commisso sed ut premium dandum ex promisso Vt acu…è Spanhem. Dub. Evangel. 88.mercenary man, Heb. 11.26. and so had Christ who was greater then Moses, Heb. 12.2. Paul had a most free and ingenuous Spirit yet he had an eye to the price of the high calling of God in Christ, Philip. 3.13, 14. Colos. 1.5. and David comforted himself in the midst of his conflicts with this, that God would yet bring him to glory, Psal. 73.24. OnelyOnly this Caution must be remembred that in all we do or suffer Gods glory must be the Aliud est ad mercedem respicere, aliud rantùm ad illud respicere. Aliud primariò, aliud secundariò ad illam respicere. Vix diligitur Iesus propter Iesum. Aug Solus est Dous summum bonum & ultimus finis intellectualis creaturae, & propter se amandum. V. D. Kendal Sancti Sancit…. c. 5. & Dr. Bolton Bonds of Christs freedom p. 241. &c.ultimate and primary end we look at, 1 Cor. 10.31. Colos. 3.17. We must love Christ for himself and for his own excellencies, and not for loaves or self-respects. We are never sincere till we can serve Christ simply out of love to himself, purely in obedience to his Commands onelyonly because he requires it.

The Lord. Observation 6.

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

Observation 7.

7. Christ is a righteous Iudge. Yea, Christ is called foreign, that just one by way of eminency and special propriety, Acts 22.14. Nemo hunc judicem poterit fallere quia est ipsa sapientia, nemo poterit delicta sua occultare, quia pollet Omniscientiâ; nemo judicii sententiam flectere, quia est ipsa Iustitia; nemo poterit …ffugere quia est ipsa Omnipotentia. Bonavent. Sorm 72. de Temp.Acts 22:14righteousness it self. He will give to every one according to his works. His Judgment is the Judgment of God and so must needs be true and just, Rom. 2.2. He is the Iudge of all the world and cannot act unrighteously, Rom. 3.5, 6. He may as soon cease to be, as cease to be just; with him is no respect of persons, no power, kindred, gifts or greatness hath influence upon him, Rom. 2.11. 1 Pet. 2.17. He judgeth not according to the outward appearance and colours of things, Isay 11.3. but according to the truth of every case & cause, Rom. 2.6. His judgment is true without errour or mistaking, Rev. 19.11. Then poor, afflicted, oppressed ones shall be relieved, Psal. 72.24. and the wicked shall not be able to stand in Judgment, Psal. 1. ult. God smites his hands in anger against unrighteous persons here, Ezek. 22.6, 7.12, 13. p. 400And bars them out of his Kingdom hereafter, 2 Cor. 6.9. Be Patient then my Brethren till the coming of the Lord, and let the remembrance of this righteous Judge comfort thee against all unrighteous judgments which shall here pass against thee, Eccles. 3.16, 17. and 5.8. 1 Cor. 4.3. Iames 5.7.

2. Labour to resemble Christ in Righteousness. As we must be perfect as he is perfect, so we must be righteous as he is righteous by way of similitude, though we cannot by way of equality, yet in our degree and according to our measure we must resemble him; having righteous Habits, righteous Principles and righteous Practices. God loves to meet those in wayes of mercy who are not onelyonly Facienti justitiam, Hebraei utuntur Participio praesentis Temporis ut significent non unam actionem sufficere, sed totum vitae tempus requ…i ad justitiae studium. …eatus non qui cogitat, audit, loquitur, sed qui operatur justitiam. Luther.Praisers, but Practisers of righteousness, Isay 64.5. The eye of Gods special Providence is on such, Psal. 11.7. and 34.15. He will so openly and visibly reward them that even the wicked shall say, Verily there is a reward for the Righteous, Psal. 58.11. When Families be habitations of righteousness then they are blessed habitations and prosper, Ier. 22.15. and 31. 23. This exalts a Nation, Prov. 14.34. and brings peace to people, Psal. 72.1, 2. Isay 26.2. and 32.17. To such God will reveal his secrets, Prov. 3.32. Their memorial shall be precious here, Prov. 10.7. Psal. 112.6. 2 Cor. 8.18. and they shall have Heaven hereafter, Psal. 15.1, 2. Ier. 33.15, 16. The Crown of righteousness belongs to such righteous ones, Matth. 11.43. and 25.46. Though the wicked may kill them, yet they cannot hurt them, for the righteous have hope even in death, Prov. 14.32. Magistrates especially must do Justice impartially to all, like Levi (in this case) they must know neither father nor mother, Deut. 33.9. they must resemble Christ for whom they Judge who is no respecter of persons, Iohn 2.4. No Nec Hesperus nec Lucifer form…sior justitiâ. Aristot.Star so beautiful as Justice. It pleaseth God above all Sacrifices, Prov. 21.3. It is a mean to stay plagues, Numb. 25.17, 18. When Achab was stoned there was peace in Israel, Iosh. 7. When Sauls sons were hanged the famine ceased, 2 Sam. 21.24. It is not See Dr. Stantons Serm on Psal. 106 30 p. 9. 1644. Mr. Fairecloth Serm. on Iosh. 7.25. p. 24. preacht 1641.Ps 106:30Josh 7:25Cruelty but Mercy to cut off incorrigible evil doers from a land, with such Sacrifices God is well pleased.

Shall give me. Observation 8.

8. Eternal blessedness is the free gift of God. Here is no fore-seen faith, works,Causa efficiens impulsiva Electionis est solum Dei beneplacitum & pura puta foreign in gratuita ejus dilectione erga nos funda'a. Vocatio ad foedus, ad munus, ad martyrium est à gratia. Phil. 1.29.Phil 1:29 merit, desert; but from our Election to our Salvation all free grace, love and mercy. Grace is the spring-head of all our mercies, it is the Title page of the book of Life.

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

2. Our Vocation is of free Grace. When we were dead in trespasses and sins he quickened us, Ezek. 16. Ephes. 2.1. he called Abraham when he was an Idolater, Iosh. 24.2. Manasses a blood-sucker, Paul a persecutor, it is not for any merit of ours, but of his own meer goodness that he calls us, 2 Thes. 1.11. 2 Tim, 1.9. God freely called and quickned the Ephesians (2.5.) when they were dead in sins (.i.) Insensible, Impotent and odious to God and good men, by reason of their Idolatry (Acts 19.) p. 401And hatred of piety, there is but one good man amongst them and (it is said) they banisht him out of their city; Magick and witch-craft abounded amongst them witness those Magick books which they burnt at their conversion, V. D. Hammond in locum. They used curious Arts (.i.) Magical Charms and Sorcery.Acts 19.19. Hence that Proverb, Ephesiae literae, Ephesian words or writings (.i.) their charms, and spells; yet these Idolaters and Sorcerers God was pleased at his own free grace to call, here he planted a famous Church, and Christ himself writes an Epistle to them, Rev. 3.1, 2, 3. and commends those that sometimes were the worst in the world.

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

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

5. Our Iustification is of free-grace. Christs righteousness is freely imputed to us for righteousness; and faith is freely given, Rom. 3.24. Ephes. 2.8. Philip. 1.29.

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

7. Our Salvation and Glorification is free, Luk. 12.32. Rom. 6. ult. This then overthrowes the doctrine of the Papist, Arminians and Semipelagians who cry up fore-seen faith, preparations, good works, and an improvement of the means of grace, as causes of Election; whereas God chose us not because we were Holy, but that we might be Holy, Ephes. 1.4. and 2.10. we are created to good works, not for them. He did predestinate us not because we were conformable, but that we might be conformable to his Son in Sanctification,Quicquid est causa causae est causae causa…i sive …ffectûs, at effectus non potest esse prior suâ causà. Rom. 8.29, 30. Predestination is the cause, Vocation and Faith which comes by hearing is but the effect of it, and so cannot be before its cause; hence the Scripture so oft tells us that we are chosen to Obedience, not for Obedience, 1 Pet. 1. 2. and that as many as were ordained to eternal life believed, they did not first believe that they might be ordained, but they were first ordained that they might believe, Acts 13.47. 2 Thes. 2.13. Paul obtained mercy not because he was faithful, but that he might be faithful, 1 Cor. 7.25.Prioritate naturae & ordinis elegit homines ad vitam aeternam tanquam ad sinem, deinde ad media conducentia ad sinem. So that in order of nature faith is after the decree of Election, for God first decrees the end, and the means conducing to that end; so that it is not by works of righteousness which we have done either before conversion or after (the Apostle excludes them all from meriting Salvation) but by mercy we are saved, Tit. 3.4, 5. this grace unexpectedly appeared when we were dead in sin and so were meerly Passive in respect of the habit of grace, though in other respects we are partly Active and partly Passive; when we did not once dream of such a mercy yet then did it shine upon us;Illuxit gratia (.i.) subi…ò & improviso nobis illuxit nil tale quaerentibus aut sperantibus. and if God should chuse men for their fore-seen goodness he must chuse none, for we are all by nature alike, ther's no p. 402difference by nature between Iacob and Esau, Peter and Iudas, Ex mera foreign discrevit istas personas ab aliis in eadem massâ & sub eodem reatu existentes, nec ullâ dignitate, qualitate vel dispositione aliis praecellentes.Rom. 3.9, 22. and 4.9. what did God see in Abraham, Rahab, Manasses, Paul why he should chuse them? There was much in them why he should refuse them.

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

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

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

2. This may comfort us in the sight and sence of our wants and weaknesses, that we are not now under a Covenant of works, but under a Covenant of free-Grace, now we may buy without money, Isay 55.1. God is gracious and loves freely, he loves us because he loves us, it is his good pleasure so to do, the moving and impulsive cause is in himself, Deut. 7.7, 8. he is gracious and will not contend for ever▪ Psal. 1.3, 8, 9 but though he see our wayes (how evil they be) yet he will heal them (freely) Isay 57.18. I have seen his wayes and I will heal him, a strange expression, one would think he should have said, I have seen his wayes and I will destroy him, but such is his pitty to the sons of men that though he see their rebellions and perverse wayes,See Mr. Culverwell on Isa. 43.25.Isa 43:25 yet for his own Name sake he freely heals and pardons them.

2. It may comfort us against final Apostasy, if our Salvation were grounded on our selves, if it were conditional depending on our free will we might justly fear; but since it is grounded on the unchangeable purpose and good will of God we are safe, for his purpose is sure, Rom. 9.11. And his foundation firm, 2 Tim. 2.19. His counsels shall stand p. 403in despight of all opposition,Our estate in Christ is better then that of Adam in 6. respects. Isay 14.27. and 46.10. We stand not now by our own power or will, our Salvation is not now in our own keeping, but in Gods (1 Pet. 1.5.) and so it is safer then Adams was in the state of Innocency.

3. It may comfort us in respect of the Nation,Smith on Creed. A…t. 7. Ser. 49. p. 450. though we be a sinful rebellious people, a Nation unworthy to be beloved by reason of our Apostasy, unfruitfulness, unthankfulness and unanswerable walking to the light and love which God hath shewed us, yet as he saved Israel with a Notwithstanding all their ingratitude and disingenuous walking towards him, See M…. Bridge his …erm on that Text preacht. Nov. 5 647.Psal. 106.8. So we have hopes that for his own Names sake he will save ungrateful England. No Nation under Heaven hath such cause to admire free-grace as we have. The Lord hath made us wait on him in a way of mercy, when for our great provocations he might have made us wait on him in a way of Judgment. We have great reason to serve him with gladness in the aboundance of all things, since he might justly have made us serve him with sadness of heart in the want of all things. He hath made us the Head of the Nations; when he might (for our abominations) have made us the Taile; he hath set us above in Victories and successes at Sea and Land, when he might justly have set us beneath. Well, let these mercies improve our Graces and not our Vices, least the Lord consume us after he hath done us good, and as he hath made us famous for blessings, so he make us infamous for our abuse of them to all generations, I…sh. 24.…0. If we still do wickedly what can we exspect but that we and our Rulers should perish, 1 Sam. 12. ult.

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

At that day. Observation 9.

9. The day of Judgment is a signal remarkable day. It is That day of dayes, that great and glorious day of the Lord when Christ shall come in flaming fire attended with all his Holy Angels to execute vengeance on all his enemies; hence the Scripture puts an Emphasis on it. That day (.i.) that great and terrible day to the wicked (See Mr. Ienkyns p. 246. folio. Iude 6. when Angels and men shall be brought to the bar, and the great ones of the world who have judged others must now be judged themselves. That great and comfortable day to all the Saints when Christ will own them with an E…ge before men and Angels. but of this before V. 1.

p. 404Observation 10.

10. The full reward of Gods servants is reserved till the last day. 'Tis at that day: the day of judgement when Gods Pauls be fully rewarded. 'Tis true; the righteous have some gleanings here, some clusters of Grapes they have before they come to their Celestial Canaan, and as soon as ever their souls depart they be in bliss, but their full reward and blessedness is reserved for the last day, 2 Cor. 5.10. Hypocrites are all for present reward, they must It is not foreign, habent, sed foreign recipiunt (i.) Portionem solatii ita habent, ut poste… nullam aliam expectare possint.have it here, and they have it out and out, they must expect no more, Matt. 6.2. But a gracious soul looketh for his reward herefter, he expects his recompence at the Resurrection of the just, Luke 14.13, 14. This then must comfort us against the base usage of an ungrateful world, here many times Labans of the world change our wages ten times, Genesis 31.7. Aye, but remember great is your reward in Heaven. 'Tis not in this day, but at that day which we must look for our full reward. Here is the place of fighting, Heaven is the place of rewarding. The Butler may forget Ioseph, men may forget our kindness, yea and the Saints themselves may forget what they have done, but God is not unrighteous to forget our labour of love, Heb. 6.10. Never any lost by serving God, not onelyonly For, V. Burroughs Moses Choice cap. 39.but In the very keeping of his Commandements there is great reward, Psalm 19.11. Prov. 3.16, 17. Secret Obedience at that day shall have open recompence, Matth. 6.6. and the least service shall not lose its reward, Mal. 1.10. Matth. 10.41, 42. Be it but a cup of cold water, yet if it be given in sincerity, it shall be surely rewarded.

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

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

1. Because they are a little little flock, Luke 12.32.

2. Because they are little in their own eyes.

3. And most genuinely because they are accounted as Abjects and little set by in the world.

4. They are beloved of God as little ones are of their Parents,) they shall surely be rewarded. Now if such small works of mercy be thus rewarded, what shall be given to those who are magnificently liberal for Christ, and give as Arannah to David, as Kings unto the King? 1 Samuel 24.23.

If water be thus rewarded, what may we expect for our blood that is shed in Christs cause? and if cold water from the Spring (which can hardly be called ones own) be thus recompensed, what may we expect for warm water from our browes and bodies in sweating and labouring p. 405for the Church of Christ? There is not a man that serveth God faithfully, but he shall be rewarded fully, Numbers 14.24. If Cornelius pray and give Almes, they come for a **foreign, Monimentum quod nobis alicujus rei memoriam renovat.memorial and standing Monument before the Lord, Acts 10.4. God hath a Book of remembrance for all that we do, Mal. 3.16. or suffer for him, our tears & flittings when driven from our habitations by wicked men, are all noted in his Book, Psal. 56.8. So that we never lose tho we lose all for God, If Abraham part with all for God, God will be to him his exceeding great reward (Genesis 15.1.) according to the Saints desire, non Tua, sed Te, Lord put us not off with these low things, 'tis thy self that we desire for our choycest good, Psalm 73.25. Yea so bountiful a Master is he, that even external and Hypocritical service shall not go unrewarded, as we see in Iehu, 2 Kings 10.30. Ahab 1 Kings 21.29. the King of Babylon, Ezekiel 29.18, 19, 20. and those wicked ones, Maluchi, 1.10.

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

11. Difference of Grace maketh not a nullity of Glory. Weak believers whose Faith is true, though it be but as a grain of Mustardseed, or as smoking flax which hath neither light nor heat, yet in the conclusion it proves victorious and getteth the Crown. 'Tis true, there are Degrees of Glory.Dantur gradus in glorificatione, consule subtis Altingium Probl. 64. Wendelin, Theolog lib. 1. cap. 27. Thes. 17. Cudworth on Gal. 6.7. Spanheim Dub. 135. Brochmand CC. De vita aterna. T. 2. p. 7072.Gal 6:7 Eminent Saints, Ministers and Martyrs shall have a higher Degree of Glory then ordinary ones. There is one glory of the Sunne, another of the Moon, another of the Starres, and one Starre differeth from another Starre in Glory, 1 Cor. 15.41, 42. Iohn 14.2. As there are Degrees of Torments in Hell, Matthew 10.15. and 11.20. Revelations 18.7. So on the contrary there are Degrees of Glory in Heaven. God will have it so to quicken us in his way and work, remembering that they which sow liberally, shall reap accordingly. All believers shall shine like the Sun, with the beams of Righteousness each one according to his Degree.

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

Suppose there be an hundred pots of different sizes filled with water, though their sizes differ and some are bigger then others, yet all are full, the little one hath its fill (according to its capacity) as well as the greater. So nothing shall be wanting to perfect the felicity of every Saint, God will be Deus eri… omnia in omnibus, sed non dicit omnia aqualiter in omnibus.All in All to all believers, Psalm 17.15. 1 Cor. 15.28. Rev. 21. So that in respect of Objective blessedness it is the same in all, viz. God and the beatificall p. 406Vision of him and our ful satisfaction and glorification with him. Yet there are Degrees of this Glory, as there is an Order and Degrees amongst the Angels whom we shall be like in Glory, Colos. 1.16, 17. Ephes. 1.21. Matthew 22.30.

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

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

1. 'Tis the day of consummating the marriage between Christ and his People, and therefore must needs be longed for by the Spouse of Christ. The **Quaevis verè… fidelis anima u…pote Christi Spansa, quae a…habonem Sipritus accepit, cupidè desiderat sponsi coelestis adventum, sciunt enim, imo quotidiè experiuntur pii quod in hac vita velut in quodam carcere captivi ten…antur, sed. in die nov…ssimo sequitur liberatio. Gerherd de extrem. Iudic.Spirit in the Bride saith, Come, Rev. 22.17. She hath made her self ready and therefore rejoyceeth in this marriage of the Lamb, Rev. 19.7. His appearing is not their fear, but their hope, Titus 2.14. they wait for it, 1 Thes. 2.10. and earnestly expect and desire it, Rev. 6.10 Heb. 9.28. and this is the difference between a chaste Spouse and an Harlot, the one rejoyceth in her husbands coming, the other feareth it. Yea, they doe not onelyonly expect, but even hasten the coming of that day, by their earnest desires after it, and preparations for it, 2 Peter 3.12. and by keeping old and new fruits for Christ with sweet things, Canticles 7. ult. Christ hath promised to come quickly, and therefore their hearts like an Eccho crie, Even so Lord Iesus come quickly, Revelations 22.20. Canticles ult. ult. They dayly pray, Thy Kingdome come:Non potest esse verus Christianus nec recitare orationem Dominicam, qui non toto corde huno diem desiderat. Luthe. They long to have these dayes of sin finished and the number of Gods Elect accomplished.

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

3. Here Gods people are tossed and troubled with many Tentations and our life is hid under many afflictions, but when Christ who is our life shall appear, then shall we also appear with him in Glory,Tot persecutiones animus quotidie patitur, tot periculis pectus urgetur, & delectat hic inter Diaboli gladios diu stare; cum magis concupiscendum sit, ad Christum, subveniente velociùs morte, properare. Cyptian, Sermon 4. De Morta. Colossians. 3.4. This made Luther who in his younger dayes said, Thy Kingdome come, with some regret: yet after he had been p. 407exercised with variety of Tentations, there was no Petition more pleasing to him,Perversum est quem diligit timere ne vemat, & orare, Adveniet Regnum tuum timere autem …e exaudiaris. Vnde autem timor, q. Iudex est? Num quid injustus? Nun quid invidus? nihil horum. Quis enim venturus est judicare te nisi qui venit judicari pro te? August. in Psalm 147.Ps 147 nor which he more heartily desired then that Gods Kingdome might come.

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

5. Believers are good and faithful servants and therefore love their Masters coming. They observe his command, and make in their dayly exercise to keep a good Conscience,Amat advertum Domini qui illi…s Leges sequitur, & ex illis vitam instituit. Theodoret. they cast up their accounts, and are friends of the Bridegroom, and therefore they long for his coming.

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

Wicked men have their portions in this life, and rest content with present enjoyment,, and so desire not that day, besides they are men of evil consciences and are condemned already in the word, and in their own consciences (Iohn 3.18.) which maketh them fear, and not desire that day, they could wish that Christ would never come. But the Godly who have faith and a good Conscience do with joy long for this day of their full redemption, when Christ shall appear to their everlasting comfort. So that to love and long for Christs appearing,Sermon 7. R. more in D. Sibbs his Sermon at S. Tho. Crews Fun. p. 49, &c. Symonds sight and faith c. 7, 8, 9, 10. Ca…yl on Iob 19.…5.Job 19:5 is the Character and almost the definition of all true believers None can love it but they, and they cannot but love it.