A Crown of Life, Sermon
THE Crown of Life, THE REWARD of FAITHFƲLNESSE.
REVEL. 2. 10.
Be thou faithful unto death, and I will give thee a Crown of Life.
SOME parcels of holy Scripture may not unfitly be compared to the Libbet, or end of a piece of Arras, in which, he that beholds only ſome particular part, may happily conceive the hand or foot which he ſees, to be very unskilfully made; but unfolding the whole, ſoon finds, that it carries a due ſymetry and proportion to the body. In the handling therefore of ſuch Scriptures, it is neceſſary, not only to unfold the Text, but the Context; that ſo by the joynt explication of both, thoſe divine Truths that lie wrapped up in them may appear in their full dimenſions, which elſe by an incompleat and partial repreſentation muſt needs be disfigured, and loſe much, both of their harmony and beauty: But this Text, though it be a ſingle ſentence, excerped from the body of the Epiſtle, and Verſe alſo in which it ſtands, yet it is ſo entire in its ſenſe, ſo pregnant in its worth, as that the leaſt ſtay, in pointing to what goes before, or to what follows after, will rather hinder, than expedite my Progreſs in what I deſign to ſpeak unto.
Theſe words then, are an heavenly counſel of our Saviour to the Angel of the Church of Smyrna, animating them to an unbended conſtancy in their Profeſſion amidſt thoſe extream difficulties and ſore tribulations which Chriſt foretels ſhould befall them, through Satans rage, and the violence of bloody Perſecutors: They naturally branch themſelves into two parts, a Precept, and a Promiſe; the one containing mans Duty, and the other Gods Bounty.
1. A Precept, enjoyning fidelity, Be thou faithful; A Duty ſo eſſential to the being of Chriſtianity, as that it is both the diviſive and conſtitutive difference of every true Believer, that which makes him really to be what he is, and diſtinguiſheth him from others, who follow Religion, propter famam, non propter conſcientiam; for credit and reputes ſake, not for conſcience.
2. A free Promiſe annexed, the hope of which may be a reviving Cordial in their ſufferings, and the certain performance an ample Reward after their ſufferings; And I will give thee a Crown of Life.
In the Precept, we may conſider:
Firſt, The Perſon upon whom the Duty is incumbent, Be thou faithful: This Pronoune Thou, is not reſtrictive, but extenſive; not fixing the Duty upon one individual, but indefinitely, charging it upon all; like an ingenuous and well-made picture, it faceth every beholder; as a center in a circle, it carrieth an equal reſpect to all the parts of the circumference; it is as a Cock, that croweth to every man, and not to Peter only.
Secondly, The term and boundary of the Duty, Be thou faithful unto death; which is not to be underſtood excluſively, but incluſively. Death muſt not ſeparate, but ſeal the fidelity of a Chriſtian: Life, as well as other accommodations muſt be little ſet by, in reſpect of Chriſt and his Truth, when it comes in competition with it. The reſolution of that rich and noble Virgin in Baſil, was truly maſculine, who, when condemned to the fire for being a Chriſtian (but offered both life and eſtate upon compliance to the worſhip of the Heatheniſh Idols) cryed out, Valeat vita, pereat pecunia; let life go, let money periſh; and alike honourable is that Teſtimony given to thoſe Worthies, who overcame the great Dragon, that they loved not their lives unto the death, Revel. 12. 11.
In the Promiſe, two particulars alſo are obſervable.
Firſt, The Giver, Chriſt, expreſſed by way of Emphaſis, I will give thee; I, who am the firſt and the laſt, who was dead, and am alive, Revel. 2. 9. I, who am the Amen, the faithful and true VVitneſs, Revel. 3. 14. I, to whom power is given over all fleſh, that I ſhould give eternal life, John 17. 3. Oh! how ſecure is the happineſs of every Believer, who hath the word of ſuch a perſon to reward all his ſervices, and to crown all his labours? who is holy, and cannot lye; who is immutable, and cannot repent; who is omnipotent and cannot be hindred.
Secondly, The Gift or Reward, a Crown of life, in which are three remarkable circumſtances.
1. The Identity or oneneſs of the Gift: As the work is the ſame which is required of all, ſo the wages are the ſame which are given unto all; not a penny, as in the Vineyard, but a Crown, as in the Race; none that are faithful ſhall be without a Crown, though there may be ſome accidental differences. The glory of Heaven is not Gavelkind, in which every ſon or heir-male inherits an equal portion of h…s Anceſtors eſtate: We may (as I conceive) piouſly believe that it is conſonant to Scripture, as well as to the ſtream of Antiquity, that there are degrees of glory; but not according to the Roman Scale, who have hammered and beaten out certain little Crowns, which they aſcribe only to Virgins, to Martyrs, to Doctors, and are produced from their own extraordinary merits, not from the immediate Rayes of Chriſts glory ſhed upon them; but ſure the mettal muſt be Alchymy, and not Gold.
A ſecond, is the dignity of the Gift: A Crown is the Emblem of Majeſty, and aptly noteth that great honour to which the faithful are exalted in Chriſt, Luk 22. 10. I appoint unto you a Kingdom; What is eternal life, but a Coronation day? Doth not the Scripture in deſcribing of it, ſet it forth by ſuch a ſolemnity in all its parts? The Robes which the faithful muſt be cloathed with, are the long white Robes of Righteouſneſs; the Oyle with which they muſt be anointed, is the oyle of gladneſs; the Scepter which muſt be put into their hand, is a Scepter of power to bruiſe their enemies under their feet; the Throne upon which they muſt ſit, is a Throne of glory; the Feaſt at which they muſt eat, is the great Supper of the Lamb; and the preſence in which all muſt be tranſacted, is the preſence of the holy Angels.
A third, is the perpetuity of the Gift: It is a Crown of life, and ſo ſtands in a direct oppoſition unto the Crowns of mortal Princes, which have neither life, nor length: The gold and gems of which they conſiſt, are both liveleſs and corruptible; but they that wear them are far more tranſient and fading: How inconſiderable oft-times is the diſtance between the joyful Coronation, and the ſad Funerals of the ſame Prince? How ſoon are the poudred Ermins exchanged for a winding ſheet? The ſtately Palace, for a ſmall Urn? And the Royal Collar of Eſſes ſparkling with Diamonds, for the ignoble bonds of death and darkneſs? But ſo it is not with Believers, their dignity and their perſons have both an endleſs life, as being wholly above all violence from without that may aſſault it, and perfectly free from any principle of mortality from within which may diſſolve it; elſe could they not be perfectly happy, for it is Eternity alone which makes a good to be infinitely better, and an evil infinitely worſe.
I have now ſhewed you that a rich Treaſure may lie in a ſmall compaſs, and that a little ſpot of the land of Canaan may bring forth a plentiful Harveſt, when in this one promiſe are not only ſcattered ears of Corn, which like the Diſciples, we may rub in our hands, and eat in our journey; but loaden wains of heavenly grain, which like the rich man in the Goſpel, we may treaſure up, and freely live upon, until we come to be truly above the uſe of means, and to derive our happineſs immediately from the fruition of God, both in reſpect of preſence, and of influence: But it cannot be expected that in one houre ſuch an ample harveſt ſhould be reaped, or that all the fore-going particulars ſhould be inſiſted upon by me; I ſhall therefore without breaking the order of the words, begin with the Precept, Be thou faithful unto the death.
And in the Explication of it, propound three Queries.
Firſt, What this faithfulneſs is, which is the Duty enjoyned.
Secondly, Upon what grounds it is abſolutely neceſſary.
Thirdly, Why it muſt be perſevered in unto death.
Firſt, What fidelity or faithfulneſs is. In Scripture it undergoes a various and differing acceptation; ſometimes it is put for the ſtedfaſtneſs and aſſurance of belief, as it is oppoſed unto an abſolute diffidence, ſuch as was in Thomas, who was reſolved not to believe the Reſurrection of his Lord, unleſs he might both ſee the print of the Nails, and thruſt his hand into his ſide, that ſo his faith might have the ſecurity of the touch, as well as of the eye: Now to him Chriſt ſaith, foreign. Be not faithleſs, but faithful, John 20. 27. Sometimes it is taken for the profeſſion of Chriſtian Religion; If any faithful man or woman have Widows, let them miniſter unto them, 1 Tim. 5. 16. Sometimes it ſignifies the unqueſtionable verity of ſpeech, This is a true and faithful ſaying, 1 Tim. 4. 9. In other places it imports a careful and conſcientious diſcharge of ones truſt, in that ſtation and office to which he is called. Thus Moſes is ſaid to have been faithful in all Gods houſe, as a ſervant, Hebr. 3. 5. And Chriſt to have been a merciful and faithful High Prieſt in things concerning God: He left nothing undone that might reconcile man to God, and expiate the ſins of his people. Sometimes it is uſed for an unſhaken and firm continuance in the Truth, when faith in Chriſt is ſeconded with faithfulneſs unto Chriſt: Thus Antipas is ſtiled a faithful Martyr, Revel. 2. 13. And thoſe that are with Chriſt, are ſaid to be called, choſen and faithful, Revel. 17. 14. I ſhall not need to re-aſſume theſe ſeveral ſenſes, and cauſe them to paſs before you, as Jeſſe did his ſons before Samuel, that ſo you may the better ſee what that faithfulneſs is to which this Crown of life is promiſed. It is methinks clear to every eye, that the Duty both enjoyned and rewarded, is the holding faſt of the Name and Truth of Chriſt, in the conſcientious exerciſe of thoſe gifts and graces which he hath betruſted us with for his glory; the oppoſites unto which are, in the Scripture dialect, wavering, fainting, wearineſs in well-doing, backſliding, denying the faith, and ſuch like ſins, which we find in it to be often both reproved and condemned. How ſmartly doth Paul chide the Galathians for their fickleneſs and inconſtancy in the Doctrine of the Goſpel? How ſeverely doth Chriſt threaten the Aſian Churches declenſions, and wainings in their profeſſion? How frequent is he in his admonitions to them to do their firſt works, to repent, to remember from whence they are fallen, to hold faſt, that no man take their Crown? What are all theſe expreſſions, but ſo many brief Commentaries to enlighten the Duty of faithfulneſs? I ſhall not therefore make uſe of the Lawyers Maxim, Superflua non nocent, that ſuperfluous things ofttimes do no harm, to inſiſt any further in ſhewing what it is; but haſten rather to evince the neceſſity of it by conſiderations, which are pondere & numero pares, fully anſwerable in their weight to their number, and this is the task of the ſecond Query.
1. Faithfulneſs is neceſſary, in regard of that mutual and interchangeable truſt which paſſeth between God and every Believer; God is not only their Depoſitary to keep what they commit to him, but they are alſo his, to preſerve what he hath committed unto them; as they truſt God with their ſouls, ſo God again truſts them with his Truth; both of them are things of an ineſtimable worth, one ſoul, if laid in the balance, weighs down a World; but Truth exceeds in value, Earth, Heaven, Saints, Angels, which muſt all periſh and paſs away, rather than the leaſt iota of Truth: This double depoſite Paul expreſly mentions, and well nigh puts together; the one, in 2 Tim. 1. 12. I know whom I have believed, and am perſwaded that he is able to keep that which I have committed to him againſt that day: The other, in ver. 14. That good thing which is committed unto thee, keep by the Holy Ghoſt. The heart of every Believer is the ſame to the Doctrines of Faith, and the Myſteries of the Goſpel, that the Ark, and the golden pot were to the Tables of the Covenant, and the Manna in the time of the Law; it is the great repoſitory into which God hath put thoſe heavenly Treaſures which were firſt hid in his boſom, and from hence conveyed into ours, to be both preſerved and manifeſted to the glory of his grace: Now can any man rationally expect that God ſhould keep his ſoul as the apple of the eye, becauſe he profeſſeth to have commended it unto him; and he not keep the ſacred pledge of Faith which God hath depoſited with him? Is it equal that Gods promiſes ſhould ſtand valid to tye him to a performance, when the compact on mans part is wilfully broken or neglected? In Stipulations and Covenants between man and man, in which the terms and agreements are on each ſide alike, he that makes the firſt breach, diſſolves the contract, and ſets free the other party; how much more then may God, whoſe promiſes of ſalvation are conditional, without the leaſt impeachment of his faithfulneſs, deny the fulfilling thereof to ſuch as lightly eſteem and ſet by the obligations that he hath put upon them? And that he thus will do, himſelf hath told us, Hebr. 8. 9. They continued not in my Covenant, and I regarded them not, ſaith the Lord: Let none therefore flatter themſelves of obtaining a Crown of life and ſalvation, upon any cheaper rate than what God hath declared, the holding faſt of their profeſſion, the keeping the faith, the fighting the good fight; for were there as many Gates to Heaven, as there's ſtars ſhining in it, or Saints and Angels dwelling in it, yet they ſhould all be ſhut againſt them, and they eternally be diſappointed of their expectation.
The ſecond ground is drawn from the gifts and graces with which Believers are endowed, and obliged alſo to faithfulneſs in the uſe and exerciſe of them, in a double reſpect.
1. It is the intent of the Donor, that his gifts ſhould be employed; he hath not given them any for ſhew, but for uſe. When the Lord, in the Parable, went into a far Countrey, he delivered to ten ſervants, ten pounds; but to all the ſame command, Occupy till I come, Luk. 19. 13. He fixeth no time of his return, but till then they muſt be trading: So 1 Cor. 12. 7. The manifeſtations of the Spirit are given to profit withal. The Original word, is foreign, which denotes ſuch a kind of profit, as redounds to a Community. Data ſunt non ipſorum cauſâ, ſed Eccleſiae: They are given (ſaith Grotius) not for their ſakes that poſſeſs them, but for the good of the Church; they have them, as an eſtate, in truſt, which is not his to whom it is made over, but anothers rather, for whoſe benefit he is to improve it. How much then muſt ſuch Chriſtians be without excuſe, that have received Talents from God in ſundry kinds, and yet have hid them in a Napkin, rather than put them into the Bank? How ſad will be their account, when he that can neither deceive, nor be deceived, muſt make up the Audit? Think of this, O ye ſlothful ones, who are rich in knowledge and wiſdom, but yet have no heart to inſtruct and teach others. Think of this, ye, upon whom wealth and treaſure flowes in like a River, and yet have an hand as withered as Jeroboams, that cannot be ſtretched out to the leaſt good. Think of this, ye who have golden opportunities to become skilful in the Word of righteouſneſs, which is able to build up you, and others, to eternal life, and yet blaze away a great part of the lamp of your time in fruitleſs ſpeculations.
2. The nature and quality of Gods gifts and graces, call for a faithful uſe and exerciſe of them, in regard of this peculiar property which they have in them, to encreaſe by their communication; like the Widows oyle, that enriched her by its pouring of it out; like the loaves in the Goſpel, that were multiplied by breaking; like Wells, that grow better by drawing; like Metals, that grow brighter by uſing; but when they are not imparted, they are impaired; when not imployed, either leſsened or extinguiſhed. Appian tells a ſtory of one Geta, who in the time of the Civil Wars in Rome, did wear a glaſs before one of his eyes, that ſo he might be unknown to them, who elſe haply would have endangered his life; but when he took it away, though his eye remained, yet the ſight was loſt, and the Hiſtorian makes the Reaſon to be, foreign, for the …ong not uſing of it. Thus it is with the gifts and graces of God, they oft wither, and come to little or nothing, when they are not exerciſed. Now to what end hath God made them to be of ſuch a nature and quality, differing from moſt other things, which grow leſſer and weaker by communication? Is it not, that he might take away the pleas and excuſes of men, which otherwiſe they would have for their not imparting of their gifts unto others? Who would teach and inſtruct another, if he ſhould thereby have his knowledge diminiſhed? Who would make another partaker of his wiſdom, if himſelf thereby ſhould ſtand the more in need of counſel? But here no ſuch Arguments can be urged, but rather the contrary; the uſing of them for others good, is like the Sareptans feeding the Prophet, which makes the little Meal in the Barrel not to waſte, and the Oyle in the Cruce not to fail, 1 Kings 17. 14. Like the perfecting of habits, which are ſtrengthned by the reiteration of acts, but loſt by a neglect; let therefore ſuch whom God hath made ſtewards of manifold gifts, conſider how much they are engaged to faithfulneſs and diligence, when without any dimunition of what they have, others are enriched; as the ſeal ſtamps the wax, as the fire heats the iron, or as the Sun enlightneth thouſands of eyes; all without loſs of figure, heat, or light; yea, when in ſo doing, themſelves are advantaged, and have oft-times not an hair, but a cubit added to their ſpiritual ſtature.
A third ground to evince the neceſſity of fidelity, may be taken from the nearneſs and multiplicity of thoſe Relations which are between God and every Believer: The Relations between one creature and another, as they are not ſo firm as thoſe which are between God and a Believer, ſo neither are they ſo many; for all created beings which move and work in a narrow ſphere, can never branch and ſpread themſelves into numerous ſtems: Who ever heard, that the ſame perſon was a ſpouſe, a ſon, a ſervant, a ſubject, a ſteward, a witneſs? And yet by all theſe tyes do Believers ſtand related unto God; but that which makes them moſt deſervedly remarkable, is not ſimply their number, but the property of faithfulneſs, which is the character that the Scripture hath ſtamped upon them all, and is ſo eſſential to the exiſtence of every one of them in particular, as that without it they vaniſh and ceaſe for to be. A wife muſt be faithful in all things, 1 Tim. 3. 11. And without it, what is ſhe but an Harlot, and one that forgets the Covenant of her God? Children muſt be faithful, Tit. 1. 6. elſe they are not their Fathers glory, but his ſhame and reproach. A ſervant muſt be faithful, Matth. 24. 45. or elſe he cannot be reckoned among his Maſters Treaſures, but Burdens. A ſubject muſt be faithful, Titus 3. 1. elſe he becomes a Rebel, and paſſeth into the worſt of Miſcreants. A ſteward, it is required that he be found faithful, 1 Cor. 4. 2. otherwiſe what is he, but a Thief, like Judas, who bare the Bag to enrich himſelf? A witneſs muſt be faithful, one who will not lie, Prov. 14. 5. or elſe he is (as Solomon ſaith) a Maul, a Sword, and a ſharp Arrow, Prov. 25. 18. Look then, O Chriſtians, to your Relations, and tell me if faithfulneſs be not your Duty? Muſt you not lay down the name of Chriſtians, or aſſume thoſe things which make you ſo? Hath God betrothed you to himſelf in mercy, righteouſneſs and truth, and may you break thoſe golden …ands, and be guiltleſs? Hoſ. 2. 19. Hath he made you ſons by Adoption, joynt-heirs with Chriſt, Rom. 8. 17. And may you be Prodigals, and leave your Fathers houſe? Hath he made you menial ſervants of his family and houſhold, Eph. 2. …9. And may you be as thoſe, qui magis ſaeculo vacant; quàm Deo; who (as Hierom ſpeaks) ſpend more time in the Worlds ſervice, than in Gods? Hath he dignified you to be ſtewards of the Oracles of God, 1 Pet. 3. 11. to give his ſervants their appointed food, and may you ſtarve them by neglect, or poyſon them with Error? Hath he choſen you to be his Witneſſes, Iſa. 43. 10. and will you be bribed to with-hold your Teſtimony for God? O that my words were as ſharp goads to prick and put forward the ſlothful; as a ſhrill Trumpet to awaken the ſecure; as an heavenly Euge to ſtrengthen the hands of thoſe that mind faithfulneſs in their Profeſſion; that ſo the Goſpel might be adorned by all, and Believers ſo walk, Ʋt de illis malè loqui nemo poſſit ſine mendacio; That none (according to Hieroms counſel) might be able to ſpeak evil of them without lying; ſurely there is no better way to do it, than by conſidering the various Relations you ſtand in to God, which as on his part they put marks of honour upon you; ſo on your part they challenge ſervice and duty to be returned to him with faithfulneſs.
A fourth ground, is from the great deformity which appears in the waverings and inconſtancy of ſuch who change, who queſtion, who let go the profeſſion of the Faith which they ſhould hold faſt, as I ſhall ſhew in ſeveral particulars.
1. In Scripture it is called an halting, 1 Kings 18. 21. How long halt ye between two opinions? Is Elijah his queſtion to the Iſraelites, who walked in their Religion after the manner of lame perſons, that go one ſtep down, and another up; one while for Baal, and another while for God. In other places it hath the reproach of ſillineſs ſet upon it, Hoſ. 7. 11. Ephraim is like a ſilly Dove without heart: To want gall as a Dove is commendable; but to want heart and underſtanding, ſo as to be made a prey to every ſeducer, is a brand of infamy. Paul reſembles it to childiſhneſs, which is an unſetled eſtate wherein fancy rules, and not reaſon: Be no more children, toſſed too and fro, and carried about with every wind of Doctrine, Epheſ. 4. 14. To be a man in years, and a child in ſtature is reputed monſtrous; but it is far more to be a man in ſtature, and a child in underſtanding. How oppoſite is ſuch a condition to faith, which is not foreign a faint ſuppoſition of Ifs and Ands; but foreign a firm and ſure ground that giveth a ſubſiſtence to the things that are hoped for? yea, how contrary is it to God, whoſe glory it is, to be the ſame to day, yeſterday, and for ever? Heb. 13. 8. Who is infinite in underſtanding, Pſal. 147. 5. Who is faithful in what he hath promiſed. Will he who is unchangeable, delight in profeſſions of righteouſneſs, which are like a morning dew? will he who is only wiſe, be pleaſed in the ſacrifice of fools? or will he whoſe promiſes are Truth, take pleaſure in double-minded perſons, who are unſtable in all their wayes?
2. Inconſtancy and change, it is the guiſe of Hereticks, who are alwayes affecting Novelties, not only in words, but in Doctrines. Pelagius, as Auſtin reports, did four ſeveral times alter his opinion; and the Arrians had, as Hillary calls it, Menſtruam & annuam fidem, every month or year a new faith al Such do, as thoſe that paint their faces, who are often laying on new complexion, elſe the defects which they ſtrive to hide, would ſoon appear: But how uncomely this is for thoſe that profeſs the faith of Chriſt, which hath alwayes continued as truly one, as the Sun in the Firmament (notwithſtanding any parelia that might make weak perſons ſometimes to conceive otherwiſe) we may ſee by the chief of the Apoſtles, who to free himſelf from the leaſt umbrage or ſhew of levity, doth firſt expoſtulate with the Corinthians, Did I uſe lightneſs? or the things that I purpoſe, do I purpoſe according to the fleſh, that with me there ſhould be yea, yea, and nay, nay? And then ſolemnly proteſts, As God is true, our word towards you, was not yea and nay, 2 Cor. 1. 17, 18. Surely inconſtancy, in what Subject ſoever it is, caſts a dark ſhadow; but the more eminent the gifts and abilities of any perſon are, the more remarkable is the blemiſh that comes by it: Who doth not account the late Grotius among the firſtborn of the learned, in regard of his profound and various knowledge? and yet like Reuben, he loſt the double portion of honour and reſpect that was due unto him, through that inſtability which was obſerved in him. Hence Rivet relates this ſtory of him in his Book againſt him, That when he was a priſoner in his own Countrey, Prince Maurice being interceded with for his liberty, denied the granting of it, and pointing to the weather-cock upon his houſe, ſaid, En Grotii Caput, Behold there Grotius his head. I ſpeak not this to load the perſon, but the crime; and to ſhew that a Chriſtian ſhould not be as a Reed in the Wind, but as a Rock in the Sea, which amidſt all daſhings of the waves, ſtands immoveable.
3. Unſtedfaſtneſs is vile in Gods ſight, and carries more of a provocation in it, than many other ſins, as may appear by the wrath which it kindles in his breaſt, and the judgments which he inflicts: How ſeverely did God recompence this ſin upon Iſrael, who, Pſal. 78. 59. Had dealt unfaithfully like their fathers and were turned aſide like a broken Bowe: In the next verſe it is ſaid, He greatly abhorred Iſrael, he forſook the Tabernacle of Shiloh and delivered his ſtrength into captivity, and his glory into his enemies hand. So again, God denounceth a death upon offenders in this kind, which is made dreadful both by the hand which inflicts it, and by the ſhame and reproach that attends it: The men that have tranſgreſsed my Covenant, which have not performed the words of the Covenant, which they made before me, &c. I will give them into the hand of them that ſeek their life, and their dead bodies ſhall be meat unto the Fowles of the Heaven, and to the Beaſts of the Earth, Jer. 34. 18, 20. If then we may take the magnitude and dimenſions of a ſin by the puniſhment which God doth proportion and meet forth unto it, as queſtionleſs we may, becauſe God in all his judgments aims at the clearing of his juſtice to the creature, and that he doth not without a cauſe, do any thing that he hath done: We may conclude that unſtedfaſtneſs and falſneſs of heart in the matters of God, is a ſin, magnae infamiae & reatus, of great infamy and guilt, leaving in the very puniſhment and indelible ſtain and blot upon the memory of the offendor.
A fifth ground to evince the neceſſity of faithfulneſs, is from the tranſactions and carriage of the great and laſt day, in which every man muſt give an account for himſelf to God, Rom. 14. 12. Then the ſentence paſſeth not according to the greatneſs of place, or meaſure of gifts, but according to fidelity. It is not ſaid, well done, rich, learned, or wiſe, but faithful ſervant: He only it is, who in the ſight of men and Angels, is firſt commended, and then bountifully rewarded, Enter thou into thy Maſters joy, Mat. 25. 21. As riches profit not in the day of wrath, ſo neither wiſdom nor learning. If then God ſhould ask the Apoſtles queſtion, 1 Cor. 1. 20. Where is the Scribe? where is the wiſe? where is the Diſputer of this World? How ſilent and amazed would all ſtand! Alas! it is not videtur quod ſic, probatur quod non, which will then ſtand any man inſtead; that day is not a time of arguing, or of pleadings, but of ſentence, in which, as the faithful ſervant is rewarded, ſo the unfaithful is condemned. Firſt, he is openly reproached, Thou wicked and ſhothful ſervant, thou oughteſt to have put my money to the Exchangers, &c. Matth. 25. ver. 26, 27. and then finally judged, Caſt ye the unprofitable ſervant into outer darkneſs, there ſhall be weeping and gnaſhing of teeth. ver. 30. O therefore, if ever you would lie down comfortably in your Grave, and lift up your heads joyfully when you ſhall ariſe out of it, be perſwaded to practiſe this Duty of fidelity, which hath been diſcovered to be of ſuch abſolute importance, for the obtaining of eternal bleſſedneſs, as that if any ſhall ſtill be regardleſs of it, what can we ſay, but as Lactantius once ſpake, Qui in vitiis ſibi placent, nobis non credent, etiam ſi ſolem manibus geſtemus. Such who indulge themſelves in their ſins, will not believe us, though we carry the Sun in our hands; and ſo I paſs to the third Query, which is to ſhew, why faithfulneſs muſt be perſiſted in unto death, and of this there are ſundry grounds.
1. That our fidelity to Chriſt might parallel and anſwer the fidelity of Chriſt unto us. Ibi tu Chriſtiane fige tui curſus profectuſque metam, ubi Chriſtus poſuit ſuam. Do thou, O Chriſtian (ſaith Bernard) there fix the bounds of thy Race and Progreſs, where Chriſt ſet his. He fainted not, nor was diſmayed, untill he became, not only the Author, but the Finiſher of our ſalvation. It was his love that held him upon the Croſs, when death could not hold him in the Grave, though provoked by his enemies to come down that they might believe; but what would have become of our expected bleſſedneſs by him, if he had not conflicted with ſhame and pain, untill it terminated in death? Would it not have been as a foundation and building without a top-ſtone, to which none could have joyfully ſhouted grace, grace? And yet, what bitter contradiction of ſinners did he endure, in his effecting reconciliation for ſinners? In his Perſon, denied to be the Son of God; in his Office, not owned to be the Meſſius; in his Doctrine, proclaimed to the people as a Deceiver; in his Miracles, reproached as a Conjurer; in his Life, ſlandered as a Glutton and Wine-bibber; in his Death, reputed the worſt of Malefactors. What could men or Divels have done more, to have made him to ſink under the weight of his burden? Is it not meet then, that we in Salvians phraſe ſhould be, Tam ingentis exempli parvi imitatores, in ſome weak meaſure followers of ſo grand an example. If he loved us to the end, John 13. 1. is it not fit that we ſhould take up Davids reſolution, to keep his ſtatutes to the end? Pſal. 119. 33. If he became obedient unto death, even the death of the Croſs, Phil. 2. 8. Should we not ſay, as Paul, That we are ready not to be bound only, but alſo to dye for the Name of the Lord Jeſus? Acts 21. 13. Certainly if we could repeat ſuch a bloody ſacrifice a thouſand times over, his love might challenge it from us, if we do but throughly weigh his innocency, and our guilt; his worth, and our vileneſs.
2. The promiſe of reward is made only to perſeverance, and that not by any ſecret and tacit condition implied, but in open and expreſs terms: He that ſhall endure to the end, the ſame ſhall be ſaved, Matth. 24. 13. So again, Luk. 22. 28, 29. Ye are they which have continued with me in my temptations, and I appoint unto you a Kingdom, as my Father hath appointed unto me, that you may eat and drink at my Table. This promiſe of a Kingdom, and of a Table in Heaven, it is not to thoſe that heard him, or to thoſe that followed him, ſaith St. Chryſoſtom, but to them that continued with him. The ſame thing ſpeaks the Apoſtle, who had well learned his Maſters Doctrine, Bleſſed is the man that endureth temptation, for when he is tryed, he ſhall receive a Crown of life. Jam. 1. 12. The Crown is not ſet at the beginning of the Race, that men ſhould run from it; nor in the middle, that they ſhould run beyond it; but at the end, that all might run to it. And in this ſenſe the Apoſtle encourageth Timothy, to lay hold of eternal life, 1 Tim. 6. 12. alluding to thoſe, who in purſuing the prize, when they come near the Goal, ſtretch forth their hands to take hold of it. It is not by a ſudden ſnatching at it, which a ſtander by may do and yet have no right unto it; but it is by ſtriving lawfully, without which no man can be crowned. O, how ſhould this ſtartle diary and dewy Chriſtians, whoſe goodneſs is ſoon ſcorched and dried up, and yet pleaſe themſelves with hopes of eternal happineſs! But if Religion were only a Paroxiſm, or a few faint wiſhes, who ſo wicked, but that he might be deemed a Chriſtian? Balaam muſt be put in the Kalendar of Saints, and Jehu be ranked among the beſt of Kings. O that ſuch would conſcientiouſly remember that there are no promiſes that ſpeak the leaſt comfort to them; but there are threatnings that may turn their confidence into an amazement: What ſaith God, If any man draw back, my ſoul ſhall have no pleaſure in him? Hebr. 10. 38. Nay, it will go worſe with them, than if they had never begun; It had been better for them not to have known the way of righteouſneſs, than after they have known it, to turn from the holy Commandment, 2 Pet. 2. 21. What can be ſpoken more to ſhew the ſad end of ſuch as begin in the Spirit, but end in the fleſh; or to evince the abſolute neceſſity of fa…thfulneſs to the utmoſt period that it can be extended unto? And yet if this be not enough, conſider,
3. That perſevering in faithfulneſs is the great diſcriminating character between a true Believer, and a formal Profeſſor; between one whoſe heart is dyed in grain with a deep tincture of godlineſs, and him that is only dealbatus nomine Chriſtiani, whited ſuperficially over with the name of a Chriſtian, as Auſtin expreſſeth it. In their egreſs or ſetting out, they both ſeem to be alike affected in their hope, joy, zeal, and reſolution; but in their progreſs and continuance, the difference is as great, as between a Star, and a Comet; between a Spring, and a Torrent; or between a Reed, and a Cedar. The Hypocrites hope, is like the web or houſe of the Spider, which every Beſom can eaſily deſtroy; his joy, is as the ſinging and chirping of the Graſhopper, which ends with the Summer; his zeal, like fluſhings in the face, which go and come; like breath on ſteel, as ſoon off, as on; his reſolutions, like ſmall trenches, which any foot can both ſtep over, and tread down: But the Believers hope, is like an Anchor, that is ſure and ſtedfaſt; his joy, is like the ſolace of the Be…, which feeds upon honey and ſweetneſs in the ſharpeſt winter; his zeal, is like the fire of the Sanctuary, which never goes out; his reſolutions are like a Bowe of ſteel, which is not eaſily broken. Now tell me, Brethren, would you willingly be numbred among thoſe, who begin in the Spirit, but end in the fleſh? would you be at once reproached by your conſciences, and condemned by God, as mokers of God, Hypocrites, Deceivers of your own ſouls? would you want the bleſſed teſtimony in your own breaſt of your integrity in ſpiritual and holy ſervices? If not, then keep up your faithfulneſs, and make it not the work only of a day, or ſome ſmall remnant of your time, but of your whole life; for elſe you can never ſay with dying Hezekiah, Remember me, O Lord, I beſeech thee, how I have walked before thee in Truth, and with a perfect heart, and have done that which was good in thy ſight, Iſa. 37. 3.
4. It is requiſite that Chriſtian fidelity hold out to the laſt, and terminate only with life and being, in regard that God who promiſeth, is eternal, and the Reward alſo promiſed, is everlaſting.
Firſt, God is eternal, He inhabiteth eternity, Iſa. 57. 15. He only hath immortality, 1 Tim. 6. 16. Now what communion can eternity have with a deſultory levity, which is every moment ſome other thing than what it was? But conſtancy and perſeverance (as Bernard ſaith) prae ſe fert imaginem aternitatis; it carries upon it an image and reſemblance of eternity, becauſe it is oppoſite unto levity and change, which are utterly repugnant unto eternity, and becauſe alſo it doth imply, that if the line of being were drawn out unto millions of Ages, it alſo would run parallel to it, and be co-extended with it; for ſhould it in the leaſt meaſure fall ſhort of a Chriſtians being, it could not be called perſeverance, but Apoſtacy, and thereby he ſhould loſe the prize, which is given only to him that holds out to the end.
Secondly, The Reward promiſed, is everlaſting, it is eternal life, an inheritance incorruptible, a Kingdom that cannot be ſhaken. Now is it meet, that he who takes Religion as a Farm, and not as a Freehold, who will be a Tenant at his own will, and not at his Lords; who intends to hold it no longer than himſelf pleaſeth, and throw up all when he liſteth, that he ſhould be made partaker of the ſame bleſſedneſs with them, who by patient continuance in well doing, ſeek for glory, honour, and immortality, Rom. 2. 7. What advantage then had David, by chooſing Gods ſtatutes as his inheritance? Pſal. 119. 111. What the better ſhould he be, who is willing to buy the Truth at any rate, but to ſell it at no rate? Prov. 23. 23. If ſuch who make the World their fee ſimple, and take only a lenſe of Goſpelprofeſſion for their own accommodations, ſhould be as ſure of Heaven at the laſt, as the moſt diligent and perſevering Believer? But let no temporaries, whoſe faith and love are but for a time, deceive themſelves with ſuch vain hopes. Heaven and endleſs glory, are not ſuch commodities that God will put off at ſuch eaſie terms; it is a Kingdom that is praeparatum, but yet is rapiendum, it is prepared from eternity, but yet muſt be taken by violence, and holding to the end, that ſo in the end we may enjoy life and glory without end.
I have now finiſhed what I propounded for the explication of this great Duty of Chriſtian conſtancy and fidelity, in diſpatching theſe three Queries, which ſhew what it is, why abſolutely neceſſary, and why to be perſiſted in unto death; in which I fear I have dwelt ſo long, as to prejudice thoſe fruitful applications, which like the ſacrifices of the Law, ſhould be entire, and maimed in no part, in regard of their ſpecial uſefulneſs, but I muſt through ſtraits of time be enforced to contract both their length and number.
1. Then, let me exhort you to make that your Duty, which Epaphras made his earneſt prayer for the Coloſſians, That they might ſtand perfect, and compleat in all the will of God, Coloſ. 4. 12. Three eminent bleſſings are comprized in that pithy Petition; a true and perfect knowledge of the will of God, a ſincere and full obedience unto it, and a firm perſeverance in both, as that which ſets the Crown upon each of the others head. Knowledge, is in order to practice and obedience, as the ſculpture in the Seal is made in reſpect to the ſtamping of the wax; and an happy conjunction it is where theſe two meet; but yet no man is made compleat and perfect thereby, unleſs he ſtand faſt, and continue therein unto the end. Whatſoever therefore meaſure of gifts any of you are arrived unto, or are enriched with from God; be perſwaded to continue with all fidelity in the doing of his will, that ſo you may like the good ſervants in the Goſpel, both give up a joyful account, and receive a bleſſed reward. But becauſe in Quintilians elegant compariſon, men are as Bottles, which are more readily and better filled, by taking them in hand one by one, and pouring water into them; than by ſetting them together, and caſting water upon them: Give me leave to make my application particularly, according to thoſe diſtinct capacities in which you ſtand, and to ſpeak unto you, as Miniſters, as Christians, that ſo I may the more effectually preſs this Duty upon you.
Firſt, You who are Miniſters, Guides and Leaders of the people of God, who ſound the ſilver Trumpet of the Goſpel, as the Prieſts under the Law did theirs, to animate Believers to fight the good fight, and to keep the faith; take heed that levity and inconſtancy be not found in your Doctrine, or in your Example, which like a root of bitterneſs, will quickly ſpread to the defiling of many. If you deliver ſometimes one thing as the undoubted truth of God, and another time, what is flatly contrary unto it, will not this breed Atheiſm, rather than Religion? and make you, who build again the things you once deſtroyed, to be Tranſgreſſors, Gal. 2. 28. Is not this the way to bring reproach upon your perſons, that Demetrius like, ye make rather a trade and craft of your profeſſion, than any conſcience to God, by whom you are betruſted? Is not this to be a ſtumbling block to the weak, and to overthrow their faith, whom you ſhould ſtrengthen? Is not this to proclaim to the World, that you care not what becomes of thoſe ſouls for whom Chriſt dyed, and for whom you muſt give an account? It is not a ſmall ſin in any, but in you it is a ſignal crime; it is as a ſpot in an Ephod, as a crack in the golden Bells of Aaron, as impure oyle in the lamp of the Sanctuary. O therefore let not Chriſt, for whom you ought to ſuffer reproach, be reproached by you! He can make up all your ſufferings, by turning your Thorns into Crowns, your ſhame into glory; but what recompence can you make to him, for the injuries done by you to him, and his Truth? If you ſhould unſay all again, who would believe you? If you ſhould throw down your ſelf at the Threſhold of the Church, and bid them trample upon you as unſavoury ſalt, how few will either ſpare you, or pity you? If you do recover the loſt peace of your conſcience, yet how hardly will you regain your name? If Simon be once a Leper, the name will ſtick by him when the diſeaſe hath left him. Though he ſhew himſelf to the Prieſt, and be pronounced clean; though it be known to all that he is as free of it as themſelves, yet he is like to carry the name of Simon the Leper with him to his grave, Matth. 26. 6. Enemies who watch for your haltings, if they have nothing at preſent that they can charge upon you, are apt upon all occaſions to reproach you with former failings. Let us then Brethren, practice faithfulneſs, as well as preach it, and keep the myſtery of the faith in a pure conſcience, that ſo we may approve our ſelves to be the ſervants of Chriſt, and ſuch as ſeek not worldly advantages, but to ſave both our ſelves and others.
Secondly, You who are Chriſtians, As you have received Chriſt Jeſus the Lord, ſo walk in him, rooted and built up in him, and ſtabliſhed in the faith, as you have been taught, Col. 2. 6, 7. Be not Scepticks in Religion, ſo as to hold nothing at all, which is utterly repugnant unto faith: Tolle aſſertiones, & Chriſtianiſmum ſuſtuliſti: Take away (ſaith Luther) principles to be aſſerted, and you deſtroy Chriſtianity; neither be you Changlings in your faith; Chriſtians only upon the light grounds of fancy, but upon the ſure grounds of knowledge and evidence; underſtand what you believe, and then cleave unto it, as Davids ſoul did unto Jonathan. O it is the glory of Chriſtians, to keep that good thing which is committed unto them, ſo as not to have it won from them by flatteries, or extorted from them by threatnings, or to be diſputed out of it by Sophiſms. And here, how might I take up a complaint, that this Crown of glory is fallen from our head, where multitudes of Profeſſors have made ſuch defections from the Truth, as former Ages cannot parallel! What Article of the faith hath not openly been queſtioned, but peremptorily denied? What monſtrous births have been cryed up, as the genuine off-ſpring of Goſpel-light, when Satan, without tranſforming himſelf into any ſuch likeneſs, hath been the Parent of them? I ſhall not offend ſober ears in mentioning the blaſphemies that ſome have uttered, but exhort you in the words of the Apoſtle, 2 Pet. 3. 17. Ye therefore Beloved, ſeeing you know theſe before, beware, leſt ye alſo being led away with the errour of the wicked, fall from your own ſtedfaſtneſs; which, that you may the better keep and preſerve, I ſhall briefly ſuggeſt ſome directions that may be uſeful to effect it, and ſome Arguments that may perſwade you to the practice of it.
1. If you would be faithful to Chriſt, be ſincere in your profeſſion of him, make Davids prayer and deſire to be yours: Let my heart be found in thy ſtatutes, that I be not aſhamed, Pſal. 110. 80. Religion which is begun in Hypocriſie, will certainly end in Apoſtacy, which alwayes carries with it reproach and ignominy. The ſpring oft-times of a feigned profeſſion promiſeth much, having in it a verdure and beauty that is fair to the eye, but yet ſuddenly withereth for want of a root to feed it; who would not have expected an Harveſt from the ſtony ground, where the ſeed ſown came up ſo quickly? but yet that which was the cauſe of its haſty growth, was the cauſe alſo of its defection, it came up ſoon, becauſe it had no depth of earth, and it withered alſo away for the want of it. I have read a ſtory of two Kings, the one Matthias King of Hungary, the other, George, King of Bohemia, That upon difference in a point of Religion, did commence a War that laſted ten years, and then at length came to this ſtrange agreement, That their two fools ſhould determine the controverſie by fifty-cuffs; who would ever have thought that the beginning of ſuch an hot contention, could have had ſuch an iſſue? By the War, great was the zeal which was pretended to Truth and Religion; but the end ſhewed how little they valued it, or rather, how much they ſcorned it: And ſuch will alwayes be the iſſue that thoſe make, who take up ſpiritual duties upon fleſhly principles. Do I (ſaith Paul) purpoſe according to the fleſh, that with me there ſhould be yea, yea, and nay, nay? 2 Cor. 1. 17. If therefore you would perſevere to the end, let your aims be purely ſpiritual, and without any mixture of carnal deſigns, not making God the object of your worſhip, and your ſelves the end, but him both.
2. If you would hold out to the end, keep firm your union and communion with Chriſt, who is the Fountain of all a Chriſtians abilities; in him we can do every thing, Philip. 4. 13. without him nothing, John 15. 6. Conſtancy and fidelity is not foreign, but foreign; not a moral habit acquired by induſtry, but a divine gift and grace communicated unto Believers by Chriſt, from whom there is a continual efflux of life and power. A ſtraw is not the ſtronger by lying upon a Rock, becauſe the ſtrength of the Rock is inherent in its ſelf, and not tranſient; it is a dead, and not a living Rock: But Chriſt, as he hath life and ſtrength in himſelf, ſo hath he both for Believers: When therefore you find or feel any aguiſh fits of inconſtancy creeping upon you, whereby your faith is ſhaken, and your love waxeth cold; have recourſe then forthwith to Chriſt, and touch him by the hand of faith, and vertue will go forth from him to heal you, as it did the woman with the bloody iſſue, who no ſooner touch'd the hem of his garment, but ſhe felt in her body that ſhe was healed of that plague, Mark 5. 29.
3. Arm your ſelves with courage and patience, both to do, and to ſuffer whatſoever you may be called unto: Both the branches of Fortitude are neceſſary for a Souldier, and they are no leſs uſeful for a Chriſtian, who muſt have a back of patience to endure all; all hardneſs, as well as an edge of valour to ſet upon all difficulties, and to go through all dangers, not ſhrinking at death it ſelf. Thoſe many colours that the Camelion turns it ſelf into, Ariſtotle aſcribes to extream fear, which, how true it is, I will not diſpute; but certain it is, That puſillanimity in a Chriſtian, is the great cauſe of all that inconſtancy which is found in them: Did they fear God much, they would fear men very little; the true fear of him, would ſwallow up all the vain fears of men, as Moſes his Rod, did the Rods of the Magitians What made ſome in the Primitive Times, who were called Libellatici, to ſign the denial of their faith with their own hand, but fear? What made others, who were named Traditores, to deliver up the Scriptures into their enemies hand, as a token of their renouncing of them, but fear? What cauſed others, who were ſtiled Thurificantes, to throw incenſe into the fire, that they might redeem their lives by ſuch homage performed to the Idols, but fear? Let therefore courage animated by faith take place in you, and you will readily overcome both frowns and flatteries, ſaying, as that noble Martyr in Baſil, They can threaten me with no worſe thing than Hell, nor promiſe me any better thing than Heaven.
4. Make uſe of the examples of the Prophets and Saints of God, according to the counſel of the Apoſtle, James 5. 16. who have fulfilled the commands of Chriſt with an undaunted courage, and born the Croſs of Chriſt with an invincible patience: Examples are oftentimes made uſe of, as pleas, to juſtifie the doing of evil, and have alſo a mortal influence to draw and win others to practice the like ſin. Paul attributes to Peters diſſimulation, a power of cogency, in making others to do as he did: Why compelleſt thou the Gentiles to live as do the Jewes? Gal. 2. 14. May they not then be improved, as effectual helps, in ſtrengthning the hands of others in well-doing, while they behold the courage and conſtancy of many, who have trodden the ſame paths before them? Do we not read of ſome, who for Chriſts Name have taken joyfully the ſpoyling of their goods? Hebr. 10. 34. Of others, Who eſteemed the reproach of Chriſt, greater riches than the Treaſures of Egypt? as Moſes did, Hebr. 11. 26. Of others again, Who were tortured, not accepting of deliverance! Hebr. 1…. 35. Have we not read of others, who have kiſſed their chains, who have embraced the ſtake at which they were to ſuffer? Now have not we the ſame cauſe to bear witneſs unto with them? Have not we the ſame recompence of reward to encourage us, which they had? Have not we the ſame God and Saviour to honour, and to love? Did he not ſuffer as much for us, as for them? Why then ſhould not we endeavour to follow them in their ſteps, and hold faſt our confidence unto the end? They have ſhewed us that poverty, reproaches, ſufferings, bonds, and death it ſelf, which have a ghaſtly aſpect to the eye of the World, are no ſuch evils, but that a Believer may rejoyce in them, and triumph over them; let us therefore, that we be neither wearied, nor faint in our minds, ſet before us the Armies of Saints and Martyrs, that in all Ages, by faith and patience have inherited the promiſes.
I ſhall now make no other ſupplement to this Application, of perſevering in your fidelity to God, to which you have been both exhorted and directed; but only a brief addition of two or three Arguments that may perſwade to it, as the Coroms of the whole.
Firſt, God will kindly take, and faithfully remember your conſtant adherence to him, and to his Truth; all that you have done, or ſuffered for him, ſhall be regiſtred in his Book, Malachi 3. 16. All your tears that you have ſhed before him, ſhall be put into his Bottle, Pſal. 56. 8. Yea, thoſe things that you have forgotten, the Lord will remind, Mat. 25. 44. The Saints did not remember the kindneſſes that they had done to Chriſt, but he tells them how, and when they did it. The ſins of Judah which are written with a pen of Iron, and with the point of a Diamond, Jer. 17. 1. are not ſo firmly written, as your ſervices to God; they are graven upon the Tables of their hearts, but you, and your works, are writ in his breaſt; well might the Apoſtle ſay, God is not unrighteous, that he ſhould forget your work and labour of love which ye have ſhewed to his Name, Hebr. 6. 10. Who then would not ſerve faithfully ſuch a God, who forgets none of our ſervices, and remembers none of our ſins, Jer. 31. 14.
The ſecond Argument, is that of the Apoſtle, 1 Cor. 15. 58. Be ye ſtedfaſt, immoveable, alwayes abounding in the work of the Lord, foraſmuch as you know, your labour is not in vain in the Lord. As he exactly records all you do, ſo he will abundantly recompence every Duty and Act of obedience done by you. A cup of cold water given to a Diſciple, which coſts nothing, unleſs it be the drawing of it out of the Well, or the taking it up out of the Spring, ſhall not want its reward, Matth. 10. 42. If ſuch mean works be regarded, never queſtion the greater; go into the Vineyard, and labour, but ask not what ſhall be thy wages; it is enough God hath ſaid, your labour ſhall not be in vain; and yet if you would know, who can tell you? Doth not the Scripture ſay, Eye hath not ſeen, nor ear heard, neither have entred into the heart of man, the things which God hath prepared for them that love him, 1 Cor. 2. 9. But yet if a weak and imperfect glimpſe of what is laid up for you, and ſhall certainly be given to you, would add any ſtrength unto your hands, or make you like Jacob, who after his viſion, went chearfully on his journey, Gen. 29. 1. Hearken a little to what I ſhall in a liſping and ſtammering way declare, You ſhall have God himſelf to be your Reward, who is infinite in power, and can remove all things that may hurt or offend; infinite in bounty, and can give all things that may delight or ſatisfie; infinite in continuance, and can, and will perpetuate your bleſſedneſs to Eternity, in the fruition of himſelf; cum quo ſolo, & de quo ſolo, & in quo ſolo anima intellectualis verè beata eſt; with whom only, and in whom only, and through whom only the underſtanding ſoul of man findeth, and everlaſtingly enjoyeth; as Auſtin pithily expreſſeth it in his Confeſſions.
The third Argument to prevail upon you, is, That you ſerve the Lord Chriſt, with whom there is no reſpect of perſons, Coloſſ. 3. 25. It is Ambroſe his obſervation, and others of the Ancients alſo, that the Holy Ghoſt hath purpoſely placed Lazarus, that was ſo poor, in the boſome of Abraham that was ſo rich, Luk. 16. 22. To teach us, that rich and poor, if found faithful in the Kingdom of Grace, have an equal intereſt in the Kingdom of Glory. Do not think, that becauſe your eſtate is low, your parts weak, your Talents few, that therefore God will not regard your perſon, or accept of your ſervices, as he will of others, who have a greater meaſure of gifts and abilities: That which God eyes, and that which he crowns in his ſervants, is Truth and Fidelity; the gifts are his, but the improvement is yours; and if you ſhew the ſame diligence that others do, and hold out unto the end, your reward will be as certain, if not as great as theirs, and your acceptance will be as much. The ſacrifice of a pair of Turtles in the Law, was a ſweet ſavour unto the Lord, as well as the Bullock, Levit. 1. 17.
A ſecond Application that flows from this Duty of perſevering faithful unto the death, is, the refuting of that fond dotage of the Priſcillianiſts, who anciently taught, That they might ſay, or deny, ſwear, or forſwear, ſo that they did but adhere to the Truth with their hearts: An opinion it is, which in difficult and doubtful times, will obtain haply its end, to ſave the skin from danger, but will certainly deſtroy the ſoul; it makes Religion only a Pleaſure-boat, in which a man may put forth to Sea in a fair and calm ſeaſon, but if any guſts or ſtormy weather ſhould ariſe, may again forthwith betake himſelf to the ſhoar, and not unneceſſarily hazard either his perſon or Veſſel: But how many pieces of the Chriſtian Armour doth this effeminate Doctrine make uſeleſs? What need the loyns to be girt about with Truth, as oppoſite either to Errour or Hypocriſie, when the lips and heart may be ſo differing? Why ſhould any man put on the breaſt-plate of righteouſneſs in an holy Converſation, if an external compliance with the worſt of vanities, will ſtand him in better ſtead? What cumber and toyle muſt it be for a Believer to take to himſelf the Shield of Faith, the Sword of the Spirit, the Helmet of ſalvation, & to have his feet ſhod with the preparation of the Goſpel of Peace, if he never need to fight a ſtroak, or to make any reſiſtance? What needed Peter to have wept bitterly, when he denied his Maſter, as long as his heart and affection were ſtill towards him? O how unwiſe were the Martyrs, prodigally to ſhed their blood, to expoſe themſelves to the teeth of Beaſts, to the flames of fires, to Racks, to ſharp Stakes and Precipices, when they might have gone ſuch an eaſie and fair way to Heaven? Euripides the Tragedian (as Ariſtotle reports) was queſtioned for his life, for uttering this Verſe in his Hippolytus, foreign, Jurata lingua eſt, animus injuratus eſt, The tongue is ſworn, but the mind is unſworn; and the Title of the Accuſation was, That he taught the people to forſwear and perjure themſelves. What then do ſuch men deſerve to ſuffer, who, to ſave a little trouble to the fleſh, durſt invent ſuch execrable blaſphemies, that carry a repugnancy to the light of nature, and put Chriſtians upon the doing of that, which men that have not raſed out all the characters and impreſſions of conſcience, cannot but deteſt and abhor? I ſhould not have mentioned this old hereſie, had it ſlept quietly in his Grave; but that there are yet ſome ſpecters and walking images of it, found in the principles and practices of many, who can go to Maſs for the Muſick ſake, and ſit bare out of civility, becauſe others are uncover'd, and all the while reſerve their faith entire unto themſelves; but if ſuch fig-leaves can hide their nakedneſs, that themſelves behold it not, yet ſurely God will find it out, and ask them what is become of that glorious robe of faith and profeſſion with which they were once cloathed? Let not thoſe then who are followers of Chriſt, and would be owued by him as ſuch in the great day, ſuffer themſelves ſo to be deluded by the arts or practices of any, as to conceive, that they may cleave to his Truth with their hearts, and yet diſſemble it; yea, gain-ſay it with their mouths. Hath a Chriſtian more latitude in this reſpect, than any other Religion whatever? Do not all people walk every one in the Name of his God? Micah 4. 5. And may a Chriſtian walk in the name of any god? May he as freely bow in the Temple of Rimmon, as in the Temple of Chriſt, and yet be only the ſervant of Chriſt? What mean then thoſe Scriptures, Be not unequally yoked together with unbelievers? for what fellowſhip hath righteouſneſs with unrighteouſneſs? and what communion hath light with darkneſs? and what concord hath Christ with Belial? 2 Cor. 6. 14, 15. So again, Depart ye, depart ye, go ye out from thence, touch no unclean thing, go ye out of the midſt of her, be ye clean, ye that bear the veſſels of the Lord, I…a. 52. 11. Surely theſe commands of God, muſt be as vacated and repealed Statutes, or elſe they will one day ſtand as evidences againſt thoſe, who preſume to take a liberty which God hath not allowed, in being preſent at Idolatrous Aſſemblies, and then think they can readily clear themſelves from guilt, by telling others that though they were preſent in body, they were abſent in ſpirit, not owning in the leaſt that with their hearts, to which they ſeemed to yield an outward complyance: But ſuch ſhifts, which are more thin than a Cobweb, are no better than the handkerchief of the adulterous woman, with which, when ſhe hath eaten, ſhe wipeth her mouth, and ſaith, I have done no wickedneſs, Prov. 30. 20.
I have now finiſhed what I purpoſed to ſpeak concerning the Duty enjoyned, Be thou faithful unto death; that which remains, is the promiſe annexed, And I will give thee a Crown of life: And is it not pity, that through ſtraits of time they ſhould be ſeparated in the Sermon, which are coupled together in the Text? It might haply put an edge upon your affections, and excite you to a greater meaſure of diligence, to hear the bounty of Chriſt unfolded, who makes all his ſervants to be no leſs than ſons for love, heirs for birth-right, and crowned Kings for dignity; and yet when I aſſay to do it, I am, methinks, as a man ſtanding upon a Rock, and fathoming a deep and bottomleſs Sea, who after he hath let fall his ſounding lead, forthwith calls for more line, and when a ſecond and third addition is made, ſtill calls, more line, more line, and at laſt falls from ſounding, to admiring its unſearchable depth: And ſo muſt I, after I have uttered all the conceptions that men and Angels can furniſh me with to expreſs the riches of Chriſts love, call ſtill for more, and then end in aſtoniſhment, and ſay with the Apoſtle, O the riches of God! yet if you will ſee ſomewhat of it, I ſhall in a few particulars ſhew you his bounty, by comparing it with thoſe ſervices which he crowns.
1. The reward promiſed, is perfect bleſſedneſs; it is life that cannot end in death; it is not like Adams in innocency, who was left free to ſtand, or to fall; it is a Crown without, and above a Croſs; it is a Canaan, not flowing with milk, but with rivers of joy and pleaſure, which are free from mixture that may debaſe, and from vanity, which may make them naufeous: But alas! how imperfect are all our ſervices which are thus rewarded? when laid in the balance, they are found too light; when tryed by the touch-ſtone, they are of a courſe alloy. If Goſpel ſincerity did not ſtand for legal perfection, if endeavours and deſires did not paſs for performances, what would become of the beſt of Saints? Is it then not matter of juſt wonder, that ſuch ſervices which the Law would not forgive, Chriſt ſhould reward? If they were perfect, they were but our Duty, and could not deſerve the leaſt degree of glory; no more than a glow-worm for its ſhining, could challenge to be turned into a ſtar; and yet now when ſpotted, they are crowned with life.
2. The reward promiſed is a manifold good: In the Propoſition it appears as ſome one particular thing, but in the enjoyment it is eminently a manifold, yea, an infinite good, and comprehends bleſſings more for number, as well as greater for worth, than the heart of man could wiſh to it ſelf, if it ſhould ſpend an eternity in nothing elſe. What is it that a Crown of life doth not take in, and encircle within its compaſs? It contains all the thoughts of God from everlaſting to make his choſen happy; it includes all the good which Chriſt by his blood and death hath purchaſed, and which the Spirit by his Office is to apply, and to aſſure us of: But how ſmall is the number of our ſervices, when our Omiſſions exceed our Duties, when our ignorance of Gods will is more than our knowledge, and our backwardneſs to do it more than our diligence: We cannot ſay of our acts of obedience, as David ſpeaks of the thoughts of Gods love unto us, How great is the ſum of them? If I ſhould count them, they are more in number than the ſand, Pſal. 139. 17, 18. Alas! if our prayers, tears, faſtings, alms, mortifications of ſin, acts of worſhip, were all ſummed up, their number would be, like the few Trees of a Forreſt, which a child may write, Iſa. 10. 19. like two or three Berries in the top of the uttermoſt Bough of the Olive-Tree, and four or five in the outmoſt fruitful branches thereof, Iſa. 17. 6. like a thin Harveſt, which fills not the arm of the Reaper, much leſs the threſhingfloor: Is it not then riches of mercy, which rewards ſuch perſons, whoſe ſins are numberleſs, and whoſe duties are few?
3. The promiſed reward is an endleſs good: Our work hath an end, but our wages hath no end; the ſeed-time in which we ſowe is ſhort, but the harveſt which we rep is eternal: We are faithful only to death, but we are bleſſed for ever; if we lived as many years as Methuſelah lived dayes, yea, as the World hath ſtood minutes, in an exact and perfect doing of the will of God, we could never juſtly have asked, that our recompence ſhould be eternal? And yet, what no creature could ever plead, Chriſt hath freely given unto us, for a few years, ſhall I ſay, or a few dayes ſervice? Oh how willingly would I expatiate my ſelf in this pleaſing Theme to make you and my ſelf ſenſible of this tranſcendent goodneſs and bounty of Chriſt who rewards ſervices, which are for their nature imperfect, for their number few, and for their continuance ſhort, with a Crown of endleſs glory: But I muſt break off, and leave you to admire.
I come now (as it will be expected) to ſpeak of our Reverend Brother, and ſervant of Chriſt, whoſe death hath occaſioned this ſad meeting; and I could have wiſhed, that this task might have been managed by ſome more able hand, he being a Subject meet to exerciſe, both the tongue and pen of a skilful Workman: And yet what need I to make ſuch a wiſh? when he was never ambitious of a Panegyrick, being far more deſirous to do well, than to hear well; and to have his works to praiſe him in the Gate, than an Orator in the Desk; and to live rather in the hearts of men, than in their mouths: A Crown of breath is a poor and low end for any man to deſign to himſelf, in what he doth; but far more in a Miniſter, whoſe aim ſhould be heavenly, as well as his work: I ſhall not therefore make it my drift, ſo much to commend him, as to recommend to you ſome things which were obſervable in him, ſo as to make him a real pattern to us all for our imitation.
1. He was exemplary in faithfulneſs: I may ſay of him, as the Apoſtle doth of Gaeius, the ſecond Epiſtle of John, ver. 5. Thou doſt faithfully whatſoever thou doſt; as a friend he was faithful in his love, being ſuch a friend (as Solomon ſaith) loves for ever, Prov. 17. 17. As a Miniſter, he was faithful and perſevering in the Truth, his Doctrine was not yea and nay, but in Chriſt yea; and in his ſickneſs, he more than once profeſſed, that he was ſo fully perſwaded of thoſe Goſpel Truths which he had both preached and practiſed, as that he ſhould willingly live and dye in the acknowledgment of them: As an Husband and Parent he was faithful, being careful about their welfare, but not diſtruſtful. As a Subject he was faithful to his Prince, and was upon that account a Sufferer as well as others, becauſe he would neither mingle nor meddle with thoſe who were given to change, but did fear God and the King.
2. He was exemplary in his diligence in the work of his Miniſtry; in which, I think, he exceeded many, but fell ſhort of none; his work was pleaſing to him, and he had much rather ſweat in the Vineyard, than ſtand idle in the Market place; the conſtant labour and pains which he did therein undergo, were ſuch, as were beyond his ſtrength, and laid the foundation of thoſe diſtempers which did firſt break, and then ruine that firm habitude of body, which he ſeemed to have above many of his Brethren.
3. He was exemplary in an holy and blameleſs Converſation: It is the ſaving of one, That if any men were born without original ſin, they ſhould be Miniſters; if any could live without actual ſin, they ſhould be Miniſters; if there were any venial ſin, it ſhould not be in Miniſters; ſo exceedingly is purity requiſite to that Office: I do not ſpeak this, as if I would thereby exempt him from any infirmities of the fleſh, which the beſt of Saints do both find and feel: But yet I cannot but tell you, what I had from himſelf, That it was above thirty years ſince it pleaſed God to bring him to the ſight of his ſins, and his need of a Saviour, and to bow his heart to the obedience of his will, and that ſince that time (through the grace of God) his conſcience did not accuſe him of any ſcandalous and groſs ſin, which might blemiſh his Profeſſion, or …and Religion. I ſpeak it not (ſaith he) to boaſt of mine innocency, but thankfully to bleſs God who hath kept me, who elſe ſhould have fallen as well as others: And if it be an honour to be in Chriſt before others, as Paul makes it to be, Rom. 16. 7. So it is a great glory and comfort to a Believer, to be Mnaſons in the faith, and to be kept from thoſe ſlips and falls which have brought down the hoary heads of many Chriſtians with ſorrow unto the Grave.
In his ſickneſs, which was at leaſt nine or ten months, there were many things worthy of our knowledge and remembrance.
1. That quiet and calm frame of heart which he enjoyed in that part of his weakneſs, wherein his friends and himſelf were not without ſome hopes of his recovery; he then told me, That he enjoyed more peace and ſerenity of conſcience, than ever he expected; and though he had no glorious comforts, yet had he no ſad and diſcouraging fears; he could willingly ſubmit himſelf to the hand of God, whatever the iſſues might be.
2. The increaſe both of his comforts and confidence, when the decayes of his ſtrength were moſt ſenſible and viſible; as the outward man periſhed, ſo the inward man was renewed, and filled with joy and comfort; as thoſe many expreſſions which fell from him did abundantly teſtifie: At one time, when there was ſome ſpeech about his weakneſs, he ſuddenly break forth in ſuch affectionate and vehement expreſſions, as ſtill abide with me, and ring, as it were, in my ears: I am going to eternity, I am going to eternity, unto the City of the living God, the heavenly Jeruſalem, and to an innumerable company of Angels, to the general Aſsembly and Church of the firſt-born, which are written in Heaven, and to the ſpirits of juſt men made perfect, and to God the Judge of all. Some few dayes after coming again to viſit him, he ſaid, I had thought I ſhould never have ſeen you more, ſo near was I in my own, and others apprehenſions unto death, being not able for ſome ſpace to diſcern or ſee any body; but my comforts were ſuch, as that I could not have born them, if they continued in the heighth in which I then injoyed them; deſirous I was then to have gone, but if it is Gods pleaſure I ſhould ſtay longer, I am content.
Laſtly, His patience was remarkable under many weariſom dayes and nights, in which he not only wanted reſt, but was afflicted with faint ſweats, with pains in all parts, which drew groans and ſighs often from him: Theſe things (ſaith he) through the weakneſs of the fleſh, will make me to groan, but I do not (I bleſs God) repine or murmur: And when his weakneſs was ſuch, as that he could not ſpeak much, when I told him I was glad to perceive, that death, though it was near, was not yet dreadful to him; he forthwith replied, That Chriſts death ſtood between him and death: And now tell me Brethren, Is he not a fair Copy for us to write after? May we not by him learn to live holily, and dye comfortably? It is not meet, that theſe things mentioned, ſhould … be ſcattered, as flowers upon his Herſe, but to be as counſels and helps to us in the like time, which muſt, and will come, and how ſoon, who knows! All that I ſhall ſay more, is,
Sic mihi contingat vivere ſicque ….
Let it be my lot, yea, all our lots, Thus to live, and thus to dye.
FINIS.
End of the text · William Spurstowe, A Crown of Life (1662)