The Resurrection and the Reward to Come Considered, Discourse · Proposition 3
PROPOSITION III.
3. Christians must always Abound, or Excel, in the Work of the Lord.
The Greek word [foreign] signifies not onelyonly to Abound, but to Excel: So in 1 Cor. 14. 12. foreign that ye may Excel; And Matth. 5. 47. saith Christ to his Disciples, foreign; What Excellent, or what Singular, what Extraordinary thing do ye?
Both come much to one, Christians must Excel others, or Abound more then others, and they must Excel themselves, or Abound more then themselves, in the Work of the Lord.
And what herein S. Paul exhorts others to, he himself practised; He excelled others, he abounded more then others, so he saith of himself in 1 Cor. 15. 10. foreign, I Laboured more abundantly then they all, then the rest of the Apostles; and in 2 Cor. 11. 23. foreign, in Labours more abundant: Witness his Preaching from Jerusalem and round about even unto Illyricum (Rom. 15. 19.) Three Hundred and Fifty German Miles (as Paraeus upon the place observes) particularly, in Arabia (Gal. 1. 17.) at Damascus (Gal. 1. 17) at Antioch (Acts 13. 1.) at Seleucia (Acts 13. 4.) in Cyprus (Acts 13. 4.) in Pamphilia (Acts 13. 13.) in Pisidia (Acts 13. 14.) in Lycaonia (Acts 14. 6.) in Cilicia (Acts 15. 41.) in Phrygia (Acts 16. 6.) in Galatia (Acts 16. 6.) at Troas (Acts 16. 8.) at Athens (Acts 17. 15.) in Achaia (Acts 18. 1.) in Macedonia (Acts 16. 10.) besides other places, and those places especially where Christ was not Named (for to Preach here was his Holy Ambition, Rom. 15. 20. foreign) which made his labour the greater, which would have been far easier, if he had onelyonly Preacht where others had laid the Foundation of Christian Knowledge.
And as he excell'd others, so he excelled himself also. So he saith of himself, Phil. 3. 3. Forgeting those things which are behind (not looking at that which was behind, to see how much of the Race I have passed, or how much others are behind me) and reaching forth unto those things which are before (foreign stretching as hard as I can to get to the end of the Race which is before me, and to overtake and out-run others) I press towards the Mark, or Goal, for the foreign the Prize of the high calling of God in Christ Jesus.
Thus we see what the blessed Apostle Taught, and what he Practised; and in Conformity to his Doctrine and his Example;
1. Christians must Excel themselves, must Abound more then they have done, in the Work of the Lord: Their last Works must be more then the first, as it is said of the Church of Thyatira, in Revel. 2. 19. They must not be weary in well-doing, but go on and mend their pace, still making a sarther Progress in Religion, and going onto perfection (Heb. 6. 2.) And the nearer they are to the Goal, the end of their Race, the faster they must Run
Thus the same Apostle writing to the Thessalonians (Chap. 4. 1.) doth beseech and exhort them by the Lord Jesus, that as they had received (had been taught) how they ought to walk and to please God, so they would Abound more and more.
And truly the more Excellent Christians have a Spirit of great Ingenuity in them, For
1. They are Sensible of the much God hath done for them already. He hath Blessed them with all Spiritual blessings in Christ, Ephes. 1. and Spiritual good things are the choicest of Blessings. And they judge themselves less then the least of Gods Mercies, as Jacob did, Gen. 32. 10. I am less then all the Mercies, and then all the Truth, which thou hast shewed unto thy Servant, which the Chaldee Paraphrast fitly renders, foreign My deserts are less then all the Mercies, and all the Benefits which thou hast done to thy Servant.
2. They are Sensible of the much more he hath promised to do for them, and is reserved for them in Heaven (1 Pet. 1. 4.) They have cause to say with David (Psal. 31. 19.) O how great is thy Goodness which thou hast laid up for them that fear thee: As they have cause also to reckon with S. Paul, that the sufferings of this present time, all their labours and services, are not worthy to be compared with the Glory that shall be revealed.
3. They are Sensible of the little they have done for God, what mean and poor returns they have made to God who hath dealt bountifully with them. None are more deeply sensible of their Omissions, none are more apt to judge themselves unprofitable Servants (Luke 17.) then they that have abounded most in the Work of the Lord. It was the Speech of that Holy and Learned Bishop, Bishop Vsher, not long before his Death, Lord forgive me my Omissions: And yet he was a most Industrious and Diligent Labourer in God's Vineyard. Admirable is the humble Ingenuity of those good and faithful Servants of God, who when Christ at the Day of Judgment before Angels and Men doth remember to their Honour what they had done for Him in their life time, reply, Lord when saw we thee an Hungred, and fed thee; or Thirsty, and gave thee drink; or a Stranger, and took thee in; or Naked, and clothed thee, or Sick, or in Prison, and came unto thee?
A Lover of God, who serves him not out of Mercenary regards, but from an Ingenuous Spirit, doth not score up his Duties and keep an account of his Performances, does not Register and then reckon how many good Offices he hath done for the Cause of God in the World, he keeps no Catalogue of his Services; and then sits still and applauds and pleases himself in what he hath done. But he forgets the things which are behind; he is as little elated as if he had done nothing; and therefore presseth hard forward, and reacheth to the things that are before.
Whereas on the contrary, Formal, meer Outward Christians, being of a Pharisaick and Servile Spirit, they that are far from serving God acceptably (Heb. 12) they set an high value upon their Performances; and (like the shallow Streams which are most loud) they boast of their Outward Services, and please and pride themselves in their often reflections upon what they have done; and they would also be applauded by others; for all their Works they do, for to be seen of Men (Matth. 23. 5.) foreign. The word [foreign] used here (and in Matth. 6. 5.) is very proper and fit to express Hypocrites, Stage-Players and Actors of a Part in Religion, and it imports such a seeing, such a looking on by Men, as in a Theatre or Stage, a looking on with Admiration and Applause: And to this purpose is that other word in Matth. 6. 2. foreign, that they may be Glorified, or Honoured of Men; Yea, and of God too. And yet it is but some Outward Service, void of Inward Life, that they perform to God. But it is their All, it is All that they will part with; and they would have it valued at no mean rate; they have no small opinion of their Lip-devotion, and the Bodily exercise of Religion; their Honouring God with their Lips, some good words, or some good works not proceeding from a right principle, nor directed to a right end: And hereby they think they do demereri Deum, and oblige Him for ever. And yet all is but an empty Shell which they bring, a Shell without a Kernel, a Cabinet without the Jewels. But such is their high esteem of it, that they are ready to take it ill, and to challenge God for not taking due notice of the Honour and Service they do him; and he is not, as they think, so sensible and regardful thereof as he should be, when things go otherwise with them then they wish. The Inward Language of their Hearts is fully exprest by Isa. Chap. 58. 3. Wherefore have we Fasted, say they, and thou seest not? Wherefore have we Afflicted our Soul, and thou takest no knowledge? And yet this was but a meer Outward Humiliation, as it is exprest in Vers. 5. The bowing down the Head as a Bul-Rush for a Day, and the spreading of Sackcloth and Ashes under them. But alas, what is the hanging or bowing down the Head, while the Heart is unbowed and unhumbled? And what is Sackcloth and Ashes, whenas Pride compasseth them as a Chain, (Psal. 73. 6.)?
Here then is the difference between those that are Christians Outwardly, and those that are Christians Inwardly (as the the Apostle speaks of the Jew (Rom. 2.) The former make great account of their trifles, as if they were the most solid realities, and the most precious rarities: The other account themselves, and their Best performances, their most substantial Services, to be as nothing before God; But though it becomes them to think thus humbly and meanly of themselves, yet God who weighs the Spirits of Men and tryeth their Hearts, he hath an high esteem of them; God is not unrighteous to forget their Work and Labour of Love, which they have shewed toward his Name, (Heb. 6. 10.) but he will remember them and their Performances, and an Honourable Commemoration shall be made of them at the Last Day, Matth. 25. 34.
4. As they are Sensible of the little they have done for God, and are grieved at their Omissions; so they are sensible of the little time they have to repair their neglects of those fair advantages which they have had for doing good: They are apprehensive of the Shortness and Uncertainty of their Life and continuance here; that their time is but Short here to Testifie their Love to God in their Love of others, and caring for their good, they have but a Short space to Labour in; and it is but short, (and as nothing to Eternity) if they be in the Morning of their Age, or in the Afternoon (and indeed such serious Thoughts as these do more commonly possess those that are in the Afternoon of their Life:) And therefore they rouse up and excite themselves to a greater diligence, Awake, awake, up and be doing, they say unto their Soul; Stir up the gift of God in thee, be strong in the Grace that is in Christ Jesus: And show forth that Strength in a Power to do more, and to endure more bardness, as becomes a good Souldier of Jesus Christ, (2 Tim. 2.)
While it is Day, while the light of Life shines, thou must Work the Works of him that sent thee, the Works of God, the business of Religion must be heeded by thee; For the Night cometh when no Man can Work, (Jo. 9. 4.) the Sunfet of thy Life, the Night of Death approacheth, and then the seasons and advantages for an active employing thy self about the good of others, and Glorifying the Name of God in this World, will be over and past. And therefore, because there is no Work, nor deliberation, nor Wisdom in the Grave whither thou art going; whatsoever thy hand findeth to do, do it with thy might, (Eccles. 9. 19.) Love God foreign (a more Emphatical word then foreign) with all thy Strength, with all thy Mind, with all thy Heart, and with all thy Soul; with whatsoever is in thee, and in thy Power; all thy faculties must be raised up to their best pitch: And the best expression and proof of this Love is in serving the Will of God in thy Generation to the best of thy Skill and Abilities.
Live much in a Short time, for the time past of our Life may suffice us to have wrought our own Will; But Christ hath suffered for us in the Flesh, that we should no longer Live the rest of our time in the Flesh, to the Lusts of Men, (to the gratifying of those Appetites which Men generally Indulge themselves in) but to the Will of God, which is worthy to be obey'd and complyed with in all things by us. Let it be our wonder and our grief, that we were for so long a time (the shortest time is too long) Strangers to God and the ways of Religion, that we should for any time live without God in the World, and be unacquainted with the Best of Services and Employments, which are the Services of Religion; That we should be estranged from the Life of God, which is the Noblest and Sweetest Lise, a Life of the highest Excellency, and of the most satisfying Pleasure: And therefore being now restored to God, and having found him whom our Souls Love, and whom our Souls should ever have loved, him who loved us first, how should we cleave the more close to him, even with full purpose of Heart; How should we live wholly to his Will; and Walk Worthy of him unto all pleasing, being fruitful in every good Work; studying to know what will please him, what is that good and acceptable and perfect Will of God, and then to do it with all Alacrity and Faithfulness.
Live then much in a short time, Redeem the time, repair thy Omissions in some measure by Redoubling thy diligence. Let the Book of thy Life (the Book that must be opened at the Last Day) be full of Sense and worthy Matter; Let there be no void spaces and empty lacunas (Idle Words and an Idle Life are such) in it: Let every Page of it (every Day) be fill'd with what is Significant, Intelligible, Rational, and Worthy to be Transcribed and Copyed out by others. Live in an Exemplary way, and follow that best Exemplar, the Holy Jesus, of whom S. Peter gives this short Character, (in his Sermon to Cornelius, Acts 10.) foreign, He went about doing good. Think thou hast lost a Day (as its said of the Emperour Titus Vespasian) if thou hast not done some good in it. Think thou hast not lived, if thou hast not lived to the Service of Religion: As that Courtier who retired from the Vanities of this World, and seriously applyed himself to the Services of Religion Seven Years before his Death, would have this Epitaph, Hic jacet Septuagenarius qui septem vixit annos. Let that Speech of the Apostle (Rom. 12. 11.) be often in thy Thoughts, let it be Written in fair Letters upon thy Heart, Not Slothful in business, Fervent in Spirit, Serving the Lord.
We must not be Slothful in Business, foreign, as to diligence and industry in our Calling and what concerns us. Whatsoever thy Hand findeth to do, as the occasion shall offer it self, and the thing shall require (so the phrase is used in Judg. 9. 33. and 1 Sam. 10. 7.) do it with thy Might, do it as well as thou canst: As we have opportunity, let us do good unto all Men, or as we have Ability, Gal. 6. But especially do not the Work of the Lord negligently (Jer. 48) be not negligent and lazy in Religion; make that thy business, let it be thy foreign, make it not thy foreign, as if the Work of the Lord were to be done onelyonly by the by; be serious and in good earnest in it, it is for the Life of thy Soul.
We must be Fervent in Spirit, foreign (the like is said of Apollos, Acts 18. 25.) burning in Spirit, not coldly affected towards God's Service and Honour, but with enflamed affections and earnest endeavours ever following that which is good; this the Apostle calls in Titus 2. Zealous of good Works.
It follows, Serving the Lord, or the Season, or Opportunity that is before us (for not a few Greek Copies instead of foreign read foreign, the time or season) embracing and emproving all the advantages that present themselves to us for procuring the good of others, and winning others, and doing Honour to God. And this indeed is a good Timeserving, free from the least Self-seeking; and we serve the Lord, when we serve the time or season, that is, lay hold on and improve the present opportunity, and every advantageous occasion of doing good.
And indeed, the more excellent Christians, such as are more emproved in Grace and Spiritual Wisdom, account themselves more obliged to this Abounding in the Work of the Lord, from the consideration of what the Apostle intimates in Rom. 13. 11. that our Salvation is now nearer to us then when we believed, when we were first called and converted to the Faith of Christ; we are now nearer to the end, or reward of our Faith, the Salvation of our Souls; we are nearer to the Coal and end of our Race, and consequently nearer to the Prize of our high Calling in Christ Jesus. This Life of Action draws nearer to its Period, and the Life of Reward is more near, the Kingdom of Heaven is at Hand; and therefore knowing the time, that this is the season of loving our Neighbour, of doing all the good we can to others, (of which the Apostle speaks in the foregoing Verse) it is high time to awake out of Sleep, to shake off all drowsiness, to awake out of a Lazy Profession, to be up and be doing: For we have not long to live in the World, and e're long we shall lay hold on Eternal Life, and receive the Reward far beyond all our Services, infinitely above all our Labours here.
And here it may not be unfit to take notice of a Three fold Self-denyal, full of Nobleness and Ingenuity, in the more Excellent Christians.
1. Though they are Sensible of a Better State in the other World, of better Enjoyments, and Satisfactions more pure and permanent then in this present Life; and though they are full of comfortable hopes of their safe arrival and happy entertainment in that World of Souls (foreign as the Jews call it) when they shall be gathered to the Spirits of Just Men made perfect: Yet they are not unwilling, nay rather desirous, to stay longer for their Reward, so that they may do more Service here, and Minister to the good of others; they would Labour more in God's Vineyard, they would Abound more in the Work of the Lord. They are not over-hasty to receive their Wages, their Penny for Labouring in the Vineyard. They do not complain of their bearing the Burden and Heat of the Day. They are willing with Jacob to serve Seven other Years for Rachel. They are not impatient of the length of the way to Canaan, nor do they murmur that they are kept from tasting the Fruits thereof. They are not eager to enter upon the full pleasures of the Heavenly Jerusalem. They are content with some Clusters of Grapes here, to Hearten and Strengthen them for their Work and Labour. They would not go to rest, to their Beds too soon (so the Grave is called, Isa. 57. 2. He shall enter into Peace, they shall rest in their Beds.) They are desirous to Work longer; and when they have Labour'd more, and finished the work which they desired to do for God, then they can better sing with Old Simeon, Nunc dimittis, Lord now lettest thou thy Servant depart in Peace: And when they lie down, their Sleep shall be sweet unto them, Prov. 3. 25.
And now for the verifying of all this that hath been said, we have an evident proof in S. Paul, an Illustrious Example of this kind of Self-denyal, who though he was assured of a Better State after his Decease, yet he was content to stay longer for his Reward, he was willing to be absent from the Lord, to be out of Heaven, and to abide longer here; that he might do more Service in the World, and Minister to the good of others: He rather consider'd what was more Needful for Others, then what would be more Gainful for Himself. This is plain out of Philip. 1. from Vers. 21. to 25. The whole Paragraph is worthy to be opened and further explained. In Vers. 21. he Professeth,
To me to Live, is Christ] that is, If I Live, my Life shall be wholly spent in the Service of Christ, this is the main design and business of my Life; this is my choice, and I do not count it worth the while to Live in the World, Life is not valuable, but onelyonly on this account, that I may bring Honour to Christ, and win Souls to the Gospel. It follows,
And to Die is gain] that is, If I Die, I shall be a Gainer by it, Eternal Life and Happiness being infinitely above all the enjoyments in this present Life; And if I Die a Martyr at Rome (where I am now a Prisoner of the Lord, Ephes. 4. 1. a Prisoner for the Cause of Christ) if I Seal and Confirm the Truth of Christ by my Blood, the Service and Glory of Christ shall be advanced by my sufferings, yea and my Death shall be more eminently gainful to me; this suffering and Martyrdom being rewarded with a further Accession of Glory, and a more rich Encrease of Happiness: So that I am resolved, that Christ shall be Magnified in my Body, whether it be by Life or by Death, Ver. 20.
Vers. 22. But if I Live in the Flesh, this is foreign the Fruit of my Labour] Our Translation makes the place obscure, which otherwise is clear enough, if it be consider'd that foreign is the same with operae pretium (and several such Latinisms there are in the New Testament) and it signifies worth the while, worth my labour. And so the Sense of this Verse is this, If I continue in this Fleshly Tabernacle, is I yet live in the World, it is worth the while, it will not be altogether unprofitable to me, nor to others, because thereby I may gain some to Christ; and as for you Philippians and other Christians, I may be helpful to you and them, for your and their furtherance and joy of Faith, (Vers. 25.)
It follows in the same Verse, Yet what I shall choose, I wot not]: There are weighty and pressing Reasons on both sides: so that I know not well whether I should choose and desire to Live or Die, if the choice of both were given me.
Vers. 23. For I am in a streight betwixt two] Here are two different desires, each have their Reasons to move; on the one side,
Having a desire to depart] I have a great desire to return home. For so the Greek word should be render'd, rather then to depart; and the fitness of the Metaphor doth by the way suggest this to us, That this Life is a State of Banishment, or a Pilgrim-condition, a State of absence from God (2 Cor. 5.) and from our Fathers House, and that Heaven is the proper Country and Seat of Souls, it is their Home.
It follows, and to be with Christ, which is far better] Our English Translation is not here so full, and leaves out a word; it is exactly thus, for this is much better by far, or this is far better by a great deal, foreign.
And here by the way may be observed; That the Soul hath a Being and doth also act, and is capable of joy or pain, and sensible of the good or evil condition she is in, after the Death of the Body; and that therefore she doth not fall into a deep Sleep, and continue (as the Body doth) in a senseless condition for many Hundreds, if not Thousands, of Years, till the sounding of the Shrill Trumpet of the Archangel at the great Day of Judgment: Otherwise it had not been exceedingly much better for S. Paul to depart this Life, but to have lived and continued in the Flesh till the coming of that great Day; S. Paul had not been in a strait between two, nor at a loss whether to choose, but he would easily have preferr'd it as more desireable to be awake and alive here to the Service of Christ, and to the endeavouring the good of others; To act for God in the World, and to be sensible of that satisfaction, and to reap that joy and pleasure which would follow (and did flow into his Soul) upon such labouring and abounding in the work of the Lord, being plainly more eligible and a better State; And to fall asleep, which is to be in a condition of doing nothing for Christ, and of being uncapable of that joy and pleasure which accompanies the doing of good, being as plainly a worse Estate. If to be with Christ, be to fall asleep, to do nothing, to feel nothing, not to be sensible of his being there, it were better for him to be from Christ; and to be Ministring to the good of others in the World; considering also that it was so needful for the Philippians and others that he should abide in the Flesh: To live and to act, and to enjoy the comfort of such acting being simply better, then for the Soul to Sleep, that is, to do nothing, to perceive nothing, which is all one for the time as if the Soul were really Dead, or did Sleep the Sleep of Death.
And whereas some (as Grotius and others) understand no more by this Phrase [To be with Christ] then this, to be in Christi custodiâ quoad partenpotiorem, i. e. animam, to be received by Christ into safe custody, to be committed to his trust and keeping; I Answer,
First, That so the Faithful were in this Life kept by him and by God, Jo. 17. 11, 12. and Chap 10. 28, 29. 1 Pet. 1. 5. foreign, which implys a safe custody, and Chap. 4. 19. which plainly is meant of this Life; and therefore if this be meant by being with Christ, they might be said to be with Christ here, in this Sense.
Secondly, That though the Souls of the faithful be after Death received into Christ's custody and keeping, yet this doth not imply nor infer their falling into a senseless, unactive, dead Sleep. In Jo. 12. 26. Christ promiseth to every one that serves him and follows him, where I am, there shall also my Servant be; and afterwards, him will my Father Honour, that is reward, so the Greek word imports. So that the being where Christ is [or the being with him] and God's Rewarding, go together. When S. Stephen at his Death said, Lord Jesus rceive my Spirit, this doth no more prove that his Spirit fell asleep, as soon as it was received by Christ into his custody, then that the Spirit or Soul of Christ was asleep for three Days, after his Death, immediately before which he said, Father, into thy Hands I commend my Spirit, Luke 23. 46.
Thirdly, I add, That this Phrase [To be with Christ] doth in the Style of the Scripture imply a State of Life and Sense; not a senseless Sleep, but such a State wherein the Faithful enjoy Christ, and perceive the good of being with him: As appears by comparing several passages of Scripture. Thus in Jo. 17. 24. It is joyned with their beholding the Glory which God hath given him. And it is made use of by Christ as an, Argument to comfort his troubled Disciples, Jo. 14 3. and by the Apostle Paul to comfort Christians when grieved for the decease of friends, 1 Thes. 4. 17. Where, to be for ever with the Lord, that is with Christ, is more then to be taken into his custody, and is far from signifying for ever to be asleep. In all these places it signifies a State of Activity and Sense, and Perception, and a Perception of that Joy and Happiness, which being considered should fortifie Christians against all trouble and Sorrow. And so to be with Christ, is the same with to live with Christ, 2 Tim. 2. 11. and to reign with Christ, Vers. 12.
And although their being with Christ, after they have received their Spiritual and Heavenly Body at the Resurrection, doth signifie a greater degree of Happiness and a fuller measure of Reward, of which they are now more capable by reason of their Spiritual Body: Yet their being with Christ in the intermediate space, between their Death and the Resurrection or last Judgment, is far from signifying nothing at all, no lesser degree of Happiness, no enjoyment of Christ, no comfortable and joyous Perception of their being with him, nothing but a being kept safe or kept in being, nothing but being in a Dead Sleep in his Arms.
But to return to the rest of the Paragraph.
Vers. 24. Nevertheless, or but, to abide in the Flesh is more needful for you] Though it would be more advantageous and gainful to me to Die, to go home and to be with Christ; Yet it is more for the advantage of you Philippians, and of others, that I should live and continue longer in this World.
And thus we see how S. Paul was plainly divided between two desires; the one of his own happiness, in returning to his Father's House and being with Christ; the other of his doing good to others; and he inclines at last rather to this latter: Upon this score, of being in a capacity to do good to others, he is inclined to live; as appears by the following Verse, where he expresseth his hope (which argued his desire) that he should abide and continue with them, live a while longer, for their furtherance and joy of Faith. He is willing to stay for his reward, he is content to be absent from Christ, to have his more immediate and blissful enjoyment of him deser'd, he is willing to be out of Heaven, that he may do the more good upon Earth; content to be less happy for the present, that he may be the more serviceable in the World. He would not so soon be at rest from his labours; though his continuing in the World was likely to bring him more suffering and hardships: He was now at Rome, a Prisoner for Christ, and in the days of Nero, that Lion (as he calls him, 2 Tim. 4) and he never stir'd out of his hired House there, but with a Souldier which held him fast to him by an Iron Chain (of which he speaks Acts 28.) and therefore it were far better for him, and especially in these Circumstances, to be with Christ, the Lamb, who is said (in Revel. 7. 17.) to feed those that are his, and lead them unto Living Fountains of Water, so that they shall neither Hunger nor Thirst any more; Yet he is willing to stay at Rome, and to await the fury of the Lion, that Monster of Raging Cruelty, Nero; before whom he was brought once at least, and he was delivered out of the Mouth of the Lion, (2 Tim. 4. 17.) Good stood with him and strengthened him, when he stood at the Bar before the Emperour, and delivered him, and to this end (as it follows in that Verse) that by me the Preaching might be fully known, and that all the Gentiles might hear (might receive the Gospel) and there were even in Caesar's Houshold those that received the Gospel (Phil. 4.) Christ had a Flock near the Lions Den, a Church in Nero's House. This was that which was most in S. Paul's Eye, for this he valued his deliverance, and the preservation and continuance of his Life (as we observed before) And that according to his hope and confidence mention'd to the Philippians, of his coming again to them, he was delivered and restored at his first being at Rome, is proved by some Writers.
In a word, Though it were more for his ease to be freed from his Chain and his Bonds in (or for) Christ, which (he saith Phil. 1. 13.) were manifest in Caesar's Court; as well as to be freed from the Bonds and Fetters wherewith his Soul was encompast, while it was in the Prison of this Terrestrial Body; Though it were more for his advantage to move in the free Air and spacious Regions of Immortality and Bliss; Yet he chooseth rather to wear these Chains and Bonds; and to wear this great Fetter of the Body, then to wear that Royal Apparrel with which the King of Heaven will Invest those whom he delights to Honour, and to partake of that. Glorious Liberty of the Children of God in Heaven (that I may borrow that Phrase in Rom. 8.) He chooses rather to continue in the number of those who groan in this Earthly Taternacle, being burdened, then to Sing joyful Hallelujahs in the Jerusalem which is above and is free (Gal. 4.) And it was his Love to the good of Souls, his Zeal for the being more Instrumental to the Service and Honour of Christ, that was a stronger Chain to hold him here: This was his great business while he was at Rome in Chains, to Preach the Kingdom of God, and to Teach those things which concern the Lord Jesus Christ, Acts 28. 31. He calls his Philippians (in Chap. 4. 1.) his Joy and Crown; and that he might for some time longer abide in the Flesh for their furtherance in Christianity, he is willing to be without the Crown of Life reserved for him in God's Kingdom.
And was not this a rare and remarkable peice of Self-denyal in him? And it will appear the more remarkable, if we consider that S. Paul had been rapt up into the Third Heaven, he had been caught up into Paradise, and there had heard unspeakable words, which it is not lawsul, or possible, [foreign] for a Man to utter; and consequently he knew more of the Felicites and Glories of that Place and State.
2. A Second instance of the Self-denyal of the more excellent Christians is this. Though they are Sensible of the inward delights and sweetnesse… which accompany a Contemplative Life, and are enjoy'd by a Soul withdrawing it self from the noise and cares of the World; Though they are sensible what an Heaven it is upon Earth to have more inward Communion with God, and in great stillness and quietness of Spirit to Contemplate the Divine Excellencies and Perfections, as also to Contemplate the Divine favours and kindnesses, which he hath already bestowed on them, with the much more that he reserves in Heaven, and designs there to bless them with; And though by such Contemplation of the Divine Excellencies and Favours, though by such a seeing of God and tasting how good the Lord is, they are melted into Love, and ravisht into Holy Joys; And though in this deep silence of the Soul they hear the still Voice of the Holy Spirit, the Comforter, speaking Peace and Love unto them: Yet they are willing to abate of those Spiritual Satisfactions and Delights in Communion with God (which are to them far better) that so they may bestow themselves upon Services and Labours for the good of Others (which are to those others more needful.) They are willing to abate of the sweetness of Contemplation, that they may apply themselves more to Action; they account it the greatest Charity to abound in the Works of the Active Life, and prefer the Advantages which thereby may come to Others, before the Contentments which might come to Themselves by a Life more Contemplative.
When S Peter with the two other Disciples saw Christ Transfigured on the Mount, together with Moses and Elias, who appeared in Glory; he was so Transported and Enravished with this Glorious sight, (this Model os Heaven upon the Mount) that he said, Lord, it is good for us to be here, let us make Three Tabernacles, one for thee, one for Moses, and one for Elias: He wisht that he might always stay upon the Mount, and was loth to return to converse with those below; though in saying this, he knew not what he said, Luke 9.
But the more Excellent Christians though when they are retired and upon the Mount of Contemplation, they sometimes see Christ Transfigured before them, though they see him in his Glory and Beauty, and are Enravished hereby with Love and Delight, and could ever dwell on the Mount: Yet they do not talk of Building Tabernacles there; They are willing to Descend to those in the Valley, to converse with the meanest and lowest in order to their Spiritual good. And though they gain a more Divine Splendor by such Contemplations, and are raised up to more Spiritual Heights and Accomplishments (as Moses his Face did shine by being with God on the Mount) yet they are ready to put a Vail over their Face, and to the Weak they will become as Weak, that they may gain the Weak; They are willing to make themselves Servants unto all, that they may gain the more, as the great Apostle speaks of himself in 1 Cor. 9. They consider that they are not to please themselves, but to please their Neighbour (every other) for his good to Edification, Rom. 15.
It's more pleasing to God that, rather then spend most of thy time in silent affectionate Contemplation of him, thou shouldst earnestly apply thy self to the Works and Labours of Love for the good of others; which are proper to the Active Life: And that thou shouldst testifie and express thy Love to him in Loving thy Brother who more needs the effects of thy Charity, then God doth thy afsections and praises, and without loving of whom God doth not account that thou lovest him, as we read in 1 John 4. where its also said, Vers. 16. That God is Love, and he that dwelleth in Love, dwelleth in God, and God in him. And the more there is of this Hearty Good-will, and endeavours for the good of Others, the more of this enlarged Benignity and Love to Mankind; the more is the Love of God perfected in us, Vers. 12. the more shall we have of Gods peculiar Presence, his Shechinah is in such Souls, he dwells in them, he makes his abode with them, and will Manifest himself unto them.
There is a Season for all things; The Contemplative Life is Beautiful in its Season, and so is the Active Life in its Season: And Contemplation should the more engage, and enable us to Action. The more we fix our Inward Eye upon the Divine Excellencies, the more we Adore and Love him, the more we consider his Goodness and Benignity towards all his Works, and in particular his Mercies to us; the fitter we are to speak of his Glory, and the more should our Love of God awaken and excite us to endeavour the Spiritual good of others, that they also may Adore and Admire, and Love, and Praise Him who is Worthy to be Praised.
There is great need of observing fit Seasons for Religious Retirement, and withdrawing thy self from the noise and busie cares of this World: But this is more or less to be used, according as the State of thy Soul requires it, and as Christian Prudence shall direct. Thou art not to dwell upon the Mount, this is but one part of thy Duty; it must be done, but there are other Duties which must not be left undone; which though not so sweet to thee as the other, yet it concerns thee to mind them; and by minding them thou mayst do more good in the World, and consequently glorifie God more. Thou art not onelyonly to consider what is comfortable to thy self, but what is profitable to others, to thy Family, to the Church or Common-wealth thou livest in.
It was a fault in the Euchite (a sort of mistaken and unskilful Christians of Old) to account themselves obliged to Pray without ceasing: Whereas God would rather that they should have been up and doing; and instead of being so much on their Knees, their Feet should have been Swift to Charity, to procure the good of others, as its said of the Feet of wicked Men, they are Swift to shed Blood, (Rom. 3.)
To conclude, The best Example for our direction in this kind is the Life of Christ. He was for the mixt Life, the Life both Contemplative and Active. As S. Peter said, He went about doing good, and his Life was full of action, full of the effects and proofs of his good Will towards Men, in doing good to their Souls and Bodies: So also at Seasons which seemed most fit to him, he would send away the Multitudes, and withdraw himself from his Disciples, and retire into the Wilderness, to Pray (Luke 5. 16.) or to a Mountain, Luke 6. 12. where it is said he continued all Night in Prayer to God; And that the Mount of Olives was a place he made Use of for the Ascending of his Heart in Prayer to God, as it was made choice of by him for the place whence he would Ascend to Heaven, appears by Luke 21. 37. where it is said, that in the Day-time he was Teaching in the Temple, and at Night he went out and abode in the Mount of Olives.
And thus much for the Second sort of Self-denyal, which is a lesser Selfdenyal then the other, in that this Foretast of Heaven, this Heaven upon Earth, in Communion with God here, is less then the Enjoyment of God hereafter, then those larger tastes of the River of Life, the River of Pleasures, the Fulness of Joy in that greater Heaven above.
3. A Third instance of their Selfdenyal is their disvaluing of their own Services and Labours (of which I spake before) and their looking up to God for the encrease and blessing. Though they are foreign, God's fellow Labourers, (1 Cor. 3. 9.) yet they acknowledge with S. Paul (Vers. 7.) that neither is he that Planteth any thing, neither is he that Watereth: Nothing is to be attributed to either; but all the Praise is to be ascribed unto God. So far are they from the the Vanity of Theudas, who boasted himself to be some body (Acts 5. 36.) or of Simon Magus, who gave out that himself was some great one (Acts 8. 9.) But rather are they the followers of the Humility of S. Paul, who accounted himself nothing, though he was in nothing behind the very Chiefest Apostles (2 Cor. 12. 11) They desire that all the Praise may run in the right Channel, may go the right way, that is to God: As for themselves, they are nothing, and their Services are nothing in their esteem. Instead of applauding themselves in reflecting upon the much they have done, they rather complain of their little of the much they should have done. To Conclude,
As a Christian grows in Grace and advances in Religion, there is in him more of a Godly Sorrow, more of an Holy Shame and Ingenuous Blushing at his little.
II. As Christians are to Excel themselves, and Abound more and more; so they are to Excel others, to Abound more then others in the Work of the Lord. If others are coldly affected, yet they are to be a People Zealous of good Works: Else they will not Answer the full Intendment of Christ's Death and Sufferings, who gave himself for them, and Redeemed and Purified them to this end, as its said, Titus 2.
Let then Christ see of the Travail of his Soul, the Fruit and desired effect of his great Sorrows and Sufferings; let him see of the Travel of his Soul with joy and delight, and be satisfied, taking full content, and being highly pleased in seeing the fruit of all his labours and pains. Shall a dull and dead, lazy and liveless Profession of Religion be all the fruit of Christs Sufferings? Will he be satisfied where he sees no better fruit then this? Did Christ Sweat in the Garden, that we should Freeze? Is there no Sap, no more Life in the Tree of the Cross, then to put forth onelyonly Leaves or Blossoms? Assuredly the due consideration of Christ Crucified, is that which will make a Christian fruitful in Holiness and in every good Work.
Christians must be foreign, Patterns of good Works, Titus 2. and Examples, they must shine as lights in the World, (Phil. 2.) If Others are lazy, and content themselves with doing a little; Yet They must be Exemplary in diligence, go early into the Vineyard, and work hard. They must do more then others, not onelyonly more then Publicans and Sinners, but more then the seemingly-strict Scribes and Pharisees, more then Formal Christians; for they are Men of another Spirit (as God said of Caleb and Joshua, and must follow God fully. They have received from God other Helps and Advantages (Spiritual Light and Strength) God has made all Grace to Abound towards them; that so they may Abound to every good Work, 2 Cor. 9. They have other Hopes and Expectations, better grounded hopes of a Glorious Reward: They have received Mercies more peculiar then others: And therefore they should do more then others, they should not live as others; as they said (Wisdom 2. 15.) His Life is not like other Mens, his ways are of another fashion.
Yea amongst Real Christians, one must strive to Excel another; A good strife this is (— foreign) to provoke to Love and good works, not onelyonly by words but deeds; to strive who shall do most for God, who shall most Abound in His Work, Labour most in his Vineyard, who shall live Best. But then they that Abound and Excel others, must also Excel in Humility; So S. Paul in 2 Cor. 12. 11. and 1 Cor. 15. 10.