of our Saviour John 17. I have finished the work which thou hast given me to do This course must not be only entred and some Progress made in it but it must be finished and brought to an end If any mans soul draw back Gods soul will have no pleasure in him We must not only begin to run well but we must take heed that nothing hindereth us or turneth us back it is he who indureth to the end that shall be saved He that draweth back doth it to destruction Every Christian hath a double course both must be finished 1. The first is his more general course common to him with all Christians this lieth in the discharge of those duties which concern him as a Creature with reference to God as his Creator or as a Christian with reference to Christ as his Redeemer There is a great deal of such common duty which belongeth to every one under these circumstances Thus every one is obliged to the Commandments of God respecting all his creatures the Commands of Christ respecting them as bought with a price This is that course which David promiseth God to run when God should inlarge his heart and we are commanded to run so as we may obtain This St. Paul ran not incertainly not as one that did beat the Air. This to note the certainty and steadiness of our indeavours is compared to a walk to denote the alacrity and chearfulness and readiness of our spirits to it is compared to a Race we are not to sit still and take our rest nor to move slowly but to run making hast and not delaying as David speaks to keep God's Precepts pressing hard after God as he in another place expresseth it forgetting what is behind and pressing forward to what is before as Paul speaketh to his Philippians 2. The Second is a Christians more particular course which comprehendeth those actions of a man which are by the law of God his duty as fixed in such or such an Orb and clothed with such or such circumstances Thus Pauls course was his duty as an Apostle and a Minister of Jesus Christ Another mans course is his duty as a Magistrate or in any degree of Superiority to others for there is no Relation but hath a particular duty annexed to it and he must finish his course with reference to that Paul here speaketh with reference to both both his duties as a Christian and his duty as an Apostle The Christians reward in heaven is sometimes compared to a Crown and a Victory to let us know that we must fight for it sometimes to a rest to teach us that we must labour for it Heb. 4.11 sometimes to a mark a goal a prize to let us know that we must run if we will obtain and so run that we may obtain striving after Perfection as the Apostle speaketh Heb. 6.1 the finishing of our course signify the two things 1. That we must do the whole work which God hath given us to do 2. That we must not give over until it be all done we must not be weary of well doing the promise of Victory is to him who overcometh the promise of reaping is to him that is not weary that fainteth not Thus I have opened the 2d thing 3. Qu. What is meant hy keeping the faith The third thing is keeping the faith I have saith the Apostle kept the faith The term faith signifies several things in holy Writ But there are three more famous and usual acceptions of it 1. Sometimes it is of the same import with faithfulness Rom. 3.3 shall their unbelief make the faith of God of none effect That is the faithfulness of God Gods truth to his word his faithfulness to his promise so Matth. 23.23 where Christ chargeth the Pharisees for omitting the great things of the law Judgment Mercy and Faith while they were strict as to little things but I shall not inlarge on this which I do not take to be any part of the sense of this Text. 2. Faith in Scripture doth very often signify the Doctrine of faith Thus you read Acts 6.7 Acts 6.7 a great company of the Priests were obedient to the faith That is to the Doctrine of the Gospel the Doctrine of faith so Rom. 12.6 Rom. 12.6 Let us Prophecy according to the Proportion of faith that is of our knowledge of the Doctrine of faith I take this to be a great part of the sense of these words Paul elsewhere speaketh of the Gospel as of a thing committed to his trust now saith he I have kept the faith He had kept his own heart from erring or warping as to it and he had kept it so as he had not suffered corruptions as to it to break in and prevail upon those Churches which he had planted or which had been under his watering he had kept it personally so that in his own Judgment he had not warped from it and he had kept it ministerially keeping others in the faith of the Gospel This was a piece of his good fight and a piece of his course as a Minister And this must be the business of a Christian contending earnestly for the faith Jude 3. which was once delivered to the Saints 3. Faith sometimes signifieth the habit and grace of faith That power of the Soul by which it either giveth a fixed and steady assent to the Proposition of the Gospel or receiveth committeth it self unto resteth upon the Person of the Mediator which in Scripture is called a believing in him and in his name Thus the Apostle often useth it Ro. 5.1 Being justified by faith we have peace with God and so in a multitude of other texts in holy Writ This that Christian that hopes for the Crown of righteousness must also keep he must dye in the faith not only steadily assenting to the Doctrine of the Gospel but in a steady affiance and recumbency upon the Lord Jesus Christ This is now the third condition annexed to the obtaining of the Crown of righteousness The 4th is a loving of Christs appearing Here arise two Questions 1. What appearing is here meant 2. What is this to love the appearance of the Lord Jesus Christ The Orginal word here translated appearing is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it signifieth a bright and glorious appearance it is used to express Christs first coming into the world his manifestation in the flesh But is now made manifest by the appearing of our Lord Jesus Christ 2 Tim. 1.10 That first coming of his was attended with a great deal of glory proclaimed by Angels ushered in by a Messenger sent as an harbinger before his face to prepare his way declared by a new Star conducting the wise men from the east to Hierusalem and then to Bethlehem to inquire for him But the glory of his first appearing was not like the glory which shall attend his second coming when he shall descend from Heaven with a shout with the voice of an
this promise is to those that fight the good fight that finish their course that keep the faith c. Ah how many are there that fight indeed but is it the good fight They are fighters against God opposers of his interest they would if possible root the very name of of God and profession of Godliness out of the world They have such an antipathy to piety that as they say of the Basilisk it hath such an emnity to man that it will fly upon his picture so they have such an enmity to Christ and holiness that they fly upon any Persons or things who have any thing of Christs Image and Superscription upon them others are fighters great disturbers of humane societies with their quarrels But now for the good fight which is to be managed against our passions exorbitant affections and all the motions of the Soul that are contrary to the will of God how few of those are to be found that fight this fight How few are those that will manage an opposition for the glory of God against the temptations of the world How few are there that can glory in this that they have finished either their more general course as Christians or more particular Course as Christians under such or such circumstances How full is the world of those who have yet their first step to take in the way of Gods Commandments their life is a meer walking in the counsels and Imaginations of their own hearts a meer gratification of their sensitive appetite not only as moving contrary to the law of Christ but to the very law of reason Living beneath the better sort of heathens How many more whose only business is to heap up gold as dust and silver as thick clay but the way of Religion and holiness they have not known How few are there that mind the duties of their particular relation but as they use their own Souls as if they were the meer condiment of their bodies so they behave themselves to their Wives Husbands and Children as if they had no trust of their Souls committed to them How many that have lost the faith first delivered to the Saints and are fallen into pernicious and damnable heresies making Shipwrack both of faith and a good conscience Can these men possibly love the appearanâ—e of Jesus Christ But leaving others let us take the advantage Use 3 of this discourse to enter into our own Souls and to commune with our own hearts inquiring whether we be such Persons as when we shall be ready to dye shall by any Providence of God be made apprehensive that the time of our departure is at hand shall be able to say that henceforth there is laid up for us a Crown of Righteousness which the righteous Judge shall in that day give out to all such as love the appearance of our Lord and Saviour Jesus Christ To satisfy us as to these things we have heard in the explication of this text that we have several things to inquire upon they may be reduced to six or seven heads 1. What opposition we have made to the carnal desires and motions of our own hearts contrary to the revealed will of God You shall observe that a sinful walking in holy Writ is very ordinarily expressed by a walking according to the counsels and imaginations of our own hearts so contrary are the natural desires counsels and imaginations of the heart of man to the revealed will of God there is no surer sign of a wicked man then for him to walk after his own imaginations or for him to use Jobs expression to suffer his heart to walk after his Eyes Hence self-denial is by our Saviour made the condition and character of being one of his disciples and we are often in Scripture Commanded to mortify our members and the deeds of our bodies This kind of conversation which lyeth in the gratifying of our sensitive appetites is the broad way in which many walk but it is the high way to eternal destruction 2. What opposition we have made to the world either the men of the world or the things of it attemping either to frown or flatter us out of the duty which we owe unto God He who is at the worlds beck cannot be at the Command of Christ If we be the Servants of men we cannot be the Servants of God As Christ pleased not himself so neither did he please the men of the age wherein he lived in their oppositions to the will of his Father It is most certain that the generality of the men of the world love no Child of God as such they are two different seeds betwixt which there ever was and ever will be an emnity If they take us by the chin and kiss us it is but that they may have the better opportunity to smite us under the fifth rib The truth is their open war is better than their dissembled amity but that also requires in us wisdom when to oppose so as not to suffer as evil doers and courage and resolution that we may be able to stand 3. How we walk as to our more general conversation It is certainly a true saying grande est Christianum esse non dici It is a great thing not to be called but to be a Christian and in Christianity Tantum es quantum agis a man is just so much as he acteth in an uniform obedience having a regard to all the Commandments of God He that wilfully breaketh any of Gods Commadments is guilty of all for there is the same reverence due to God as to one Precept as unto another We have also further to enquire 4. How we discharge the duties of our particular Relations Not only how we run that race which we have to run in Common with others but that particular course which God hath set us how we have managed our duties as parents Children Husbands Wives Masters Servants Magistrates or Subjects Ministers or People c. 5. What steadiness wee keep as to the faith once delivered to the Saints It is true every warping in opinion from the truth is not damnable but we must take heed of warping in such points as a warping in is inconsistent with the exercise of repentance and faith I will not undertake punctually to determine what things are to be believed upon pain of damnation but I am sure every one that doth not repent and believe in or close with the Lord Jesus Christ is in an ill condition and from thence it follows that such opinions drank in as hinder the exercise of repentance or faith must needs be pernicious unto Souls 6. What particular faith and dependance we keep up in God and the Lord Jesus Christ The Scriptures are so full of texts giving testimony to the necessity of faith in Christ in order to eternal salvation that I need not instance in many see John 3.18 36. the Scripture saith expresly that he that believeth not shall be damned
due respect to those to whom he giveth his Testimony and who agreeth and doth not contradict himself and yet is bold and couragious speaking with freedom hence you shall find that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used about the testimony that the Apostles did bear to the truth a free bold testimony in any cause doth it great service while the stammering lisping Witness that useth no freedom in his Speech rather hurteth a cause than doth it good the Scripture speaketh much of and commendeth a Christians boldness a boldness in Faith and Prayer and a boldness in a bearing testimony to our Lord when we are not afraid of the Faces of men that would outface the truths of God a Christian should be bold in the Faith bold in Prayer and bold in his Confession 7. Let your Testimony be a hearty testimony a free ready chearful testimony God loveth a chearful giver saith the Apostle indeed in all our Gifts unto God it is so God loveth a freedom and chearfulness of Spirit we should not be subpoena'd into a Testimony to our Lord Jesus Christ indeed we are subpoena'd by that dreadful Text Matth. 9. A Christian should give a Testimony freely not to provoke and challenge danger and dare a Trial but when he seeth suffering at hand so that God calleth him to give a testimony to him and to the truths of the Gospel then chearfulness becometh a Christian chearfulness as it is opposed to grudging 8. I will add but one thing more it should be a patient Testimony Rev. 19 St. John giveth this Character of himself I John who also am your Brother and Companion in tribulation and in the Kingdom and patience of Jesus Christ Patience under evils is what is often called for in Scripture and pressed upon the Servants of God with a great variety of Arguments by a patient Testimony I understand three things 1. A patient continuance in the Testimony of Christ a flitting and incertain Christian in the truths of God who is of one mind to day and another mind to morrow is no good Witness in the cause of Christ semper idem is the true Motto of every Christian of every such Witness he that is one day of one mind another day of another like a Wave of the Sea tossed about may possibly get to Heaven at last as through fire but he is no good Witness for Christ you know amongst men a good Witness must abide by his testimony if he varieth his testimony is weakned Therefore Christians are highly concerned to examine Propositions well before they profess them and when they profess them to think well with themselves before they part with them a man never is a good witness for the Lord in that point wherein he hath been incertain himself 2. It must be a patient testimony with respect unto those affronts which he may suffer from men while he is giving his Testimony a good and steady Witness in your Courts is not moved by the affronts of any Lawyer that setteth himself to baffle him out of his Testimony he that is a good Witness in the cause of Christ must not be affected at the affronts of Men that would baffle him out of his Testimony he must be patient both as to the flatteries and enticements of enemies and also as to their frowns and menaces 3. A patient Testimony must be a Testimony attended with that patience which they had need of who may suffer for giving their Testimony for though no Man ought to suffer for bearing Witness to the truth yet there is nothing more ordinary then for men and women to suffer for giving a Testimony unto truth and thus now I have shewed you what kind of Testimony it is that every good Christian is bound to give unto the Lord. I have but two things more to do first to encourage you to it by some Arguments then to direct you in the fulfilling of it now for Arguments to perswade you not to be ashamed of the Testimony of Christ you have heard enough already I have shewed you a Ten-fold Obligation lying upon you 1. It is the Will of God 2. Remember Christ is your Lord 3. You cannot otherwise shew your gratitude to him for that Testimony which he gave for you 4. Thus you shall be conformable unto Christ and what is behind of the suffering of Christ shall be filled up in you 5. Remember the nature of the Gospel and of the truths of it 6. Consider the Station which you take up in the World of a Witness a Souldier a Child to our Heavenly Father a Servant to a Heavenly Master 7. Remember the private Law that you have laid upon your selves 8. Remember the duty which lieth upon you to be conformable to your fellow members 9. Remember the danger of forbearing and the reward of your giving this Testimony 10. Consider your oneness with the Members of Christ after all these what need any further Arguments yet because we are of our selves not forward unto this our Hearts are awk and backward to the partaking of the affliction of the Gospel and averse to the giving of this Testimony let me by way of a further Argument in this cause name to you and press upon you the Arguments which the Apostle useth in this place and by which he himself presseth this Exhortation 1. The first lieth in those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the power of God One great discouragement that is upon our Spirits to keep us in a day of Testimony that we should not testify is the fear we should never be able to speak and to give our Testimony To give a Testimony for our Lord is a noble thing to receive a Crown the Crown of Martyrdom is a great dignity But when the Lord by his providence seeketh out for us to set this Crown upon our Heads we too frequently hide our selves and the reason is we distrust our selves but Christian fear not we shall have the power of God it is a wonderful thing to observe that the power of God hath been so seen in no other thing as in this you read of a Testimony that Stephen gave to the Gospel First a vocal then a real Testimony Acts 6.9 10. And they were not able to resist the Wisdom and the spirit by which he spake Stephen had then a dispute with the Libertines The power and presence of God from the beginning of the Gospel hath been seen in nothing more than in Gods assistance of his Witnesses you have a promise Luke 12.12 For the Holy Ghost shall teach you in the same hour what you ought to say Matth. 10.19 20. But when they deliver you up take no thought how or what you shall speak for it shall be given you in that same hour what you shall speak For it is not you that speak but the spirit of your heavenly Father which speaketh in you Luke saith When they bring you unto the Synagogues and unto
Righteousness 1. He must manage his good fight against the World the men of it and the things of it Paul had fought this good fight 1 Cor. 15.32 he fought with Beasts at Ephesus after the manner of men and he telleth us 1 Cor. 11.24 he had had stripes above measure he had been in Prisons frequent in deaths often five times he had of the Jews received forty stripes save one thrice he was beaten with Rods once he was stoned all this in maintenance and defence of the Gospel Thus must every Christian duly of God called to it do in defence of the holy Truths and Waies of the Lord Jesus Christ The World the Men of the World were alwaies peevish to God's holy ones Our Saviour giveth us the reason Joh. 15.19 because they are not of the world but God hath chosen them out of the world Wisdom was never justified in the world of any more than her Children Now those who ever hope to come in the Kingdom of Heaven must look to manage this part of the good fight not fearing those who can kill the body and when they have done that can do no more but fearing him alone who can cast body and soul into Hell fire taking up their Cross and following of Christ bearing up against all the opposition the world can give or make against them walking according to the holy Commandment 2. But this good fight is not onely to be managed against the men of the world setting themselves in opposition to the Truths and Waies of God but also against the things of the world the deceitfulness of pleasures riches honours whatsoever may be to us a bait alluring us to sin against God Moses by Faith did fight the World in this manner refusing the pleasures of Pharaoh's Court and chusing rather to suffer with the People of God Heb. 11.25 26. than to enjoy the pleasures of sin for a season and esteeming the Reproach of Christ greater Riches than the Treasures in Egypt But indeed this rather belongs to the second piece of the good fight which is to be managed 2. Against our own Lusts By lusts we understand those motions and inclinations to sin which are from our fleshly part for Lusts are nothing but unlawful desires in our Souls Paul fought this part of the good fight he tells us Rom. 7.23 That he saw a law in his members warring against the law of his mind and bringing him into captivity to thâ— law of sin which is in his members Gal. 5.17 And again That the flesh lusteth against the Spirit and the Spirit against the flesh for those two are contrary Paul fought this part of the good fight 1 Cor. 9.27 I keep under my body and bring it unto Subjection This is that Mortifying of our members mentioned Ccl. 3.5 Mortifying the deeds of the body through the Spirit mentioned Rom. 8.13 The Apostle Peter tells us that Fleshly lusts war against the Soul 1 Pet. 2.11 and James tells us that Lust war in our members James 4.1 Paul fought this part of the good fight and overcame I thank God saith he through Jesus Christ our Lord. Indeed this is the hardest battel that a Christian hath to fight the Enemy is within those of his own house and all the advantage which either the World or the Devil hath against us is from that party of lusts which are in our own hearts Though the Prince of the World came against Christ yet finding nothing of this nature in our blessed Lord he could do nothing against him 3. Our third great adversary is the Devil For we faith the Apostle Eph. 6.12 Do not wrestle against flesh and blood but against Principalities and powers and the Rulers of the darkness of this World The Devil is called the adversary and the Apostle telleth us that he goeth about like a roaring Lyon seeking whom he may devour and calleth upon us to Resist him He fighteth us sometimes by his commanders and under-officers those are the sinful men of the World sometimes he fights us in person by his more immediate impressions and Suggestions 2 Cor. 12.7 Paul had a messenger of Satan sent to buffet him for which thing he prayed thrice v. 8. 4. A Christian hath yet a fourth Enemy That is Death I should not have called Death an Enemy but that I find the Apostle so calling it 1 Cor. 15.26 The last Enemy that is to be destroyed is Death And indeed our flesh saith both concerning death and Trials of afflictions leading to it All these things are against us There is a victorious Song which every good Christian must learn to sing O Death where is thy sting O hell where is thy Victory Thus now I have shewed you the Enemies to be fought in this good fight The word translated fight is a very Emphatical word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the same word which is used Luk. 13.24 strive to enter in at the straâ—t gate and Col. 4.12 Where we translate it Labouring fervently we translate it striving in Col. 1.29 fighting John 18.36 and 1 Tim. 6.12 The word seemeth to signify four things 1. A labouring against opposition A man cannot fight unless he hath an Enemy to fight against What these Enemies are I have shewed you 2. A strong vehement earnest labour where all the strength and power of a man is put out as is usual in all combates and fightings 3. An inward labour from this word comes our English word Agony which we use to signify the conflict of the mind and signifieth more then the Scuffling of the hands and more exterior members Thus it signifieth Col. 4.12 Labouring fervently for you in Prayer 4. It signifieth a strife for mastery such as were the strifes in the Roman games where the strife was who should overcome and have the Victory It is observed by Aquinas that the fight is called a good fight because it is for good things and in a good manner and because it is difficult and the Apostle telleth us that he who striveth is not crowned except he strive lawfully Thus I have opened the first thing requisite for him who would have the Crown of Righteousness he must fight the good fight 2. The Second condition required of those who expect this Crown of Righteousness to be given them is their finishing their course I have saith the Apostle finished my course or my race There is nothing more ordinary in Scripture then for a series or course of actions to be called a way Thus we read of the way of God the way of the wicked and the way of the righteous Holiness is called a way the way of God's Commandments and the exercises of Holiness are a Christian 's walking or running in this way in the language of holy Writ John fulfilled his course Acts. 13.25 Neither saith our Apostle do I count my life dear to me so that I may finish my course with joy It is the same with that
fight and indeed in this piece of it was more a Conquerour then I ever knew any who was so long ingaged in it and at last died the ordinary death of men quietly in his Bed surrendring his Soul into the hands of him that gave it 2 For the finishing of his course how he walked in and out before you I need not tell you you knew the man and observed his conversation For the duties of his Relation as a Minister while he had a publick liberty he was no indiligent Preacher when he was restrained as to that you were also some witnesses of his readiness to that work For his Domestick Relations let his Widow rise up and call him blessed let his Daughter praise him He spent no small proportion of time in opening Scripture and praying with his Family and other exercises of Religion proper to a Family He rather erred by excess then by a defect in those exercises 3. As to his keeping the faith As he was known to all that conversed with him to be sound in the Doctrine of faith So two things spake the exercise of the habit of that Grace in him 1. He was much in prayer It was almost his whole work for some years before he died he did little else but read and pray When he could no longer Pray himself he would continually be solliciting others to the performance of it and when he hardly regarded either Wife or Child coming to him yet he was so regardful of this that he missed Prayer if at any time any of us had come to him and gone away having not prayed with him 2. Much holiness speaketh faith His scrupulosity in his actions lest he should by any of them sin against God was such as indeed was a great part of his Affliction Indeed the latter part of his life being very Melancholick and that disposing him to too many fears and God having for some weeks before he died allowed him but a very incertain use of his reason and much deprived him also of a liberty of speech we had not that lightsome evidence of his desire to be dissolved which we might have expected from such a conversation But his quiet bearing Gods severe hand upon him his free submission to his will without any murmuring or repining added to the former spending of his life in a constant preparation for death may satisfy us that he was one who loved the appearance of our Lord Jesus Now I say if we have a sufficient evidence to hope that he was indeed one who fought the good fight who had finished his course who kept the faith and who loved the appearance of our Lord Jesus what reason have we to mourn Nay if we consider what a man of griefs and sorrows he was in his latter time what an ill habit of body he had contracted what a variety of diseases he was incumbred with and how improbable it was that by the use of any art his body should be recovered to a state of comfort to himself or usefulness to others We have great cause to rejoice in hope That he is crowned with that Crown of Righteousness which the Righteous God hath prepared laid up and will give out to those who love his appearance In ordinary cases where there is no cause of sorrow from a reflection upon the eternal state of the deceased yet there may be some cause of sorrow upon the account of the Churches loss and never was there a greater cause of mourning for Godly Ministers then at this day We have cause upon all such losses to cry out as Psal 12.1 Help Lord for the Godly man ceaseth and the faithful fail from the children of men But in the present case we have not that cause God by his Providence had made him dead to us before he died and except in a miraculous way we could not reasonably have expected a Resurrection a recovery I mean to any degree of usefulness So then if there remaineth no cause of mourning either from the consideration of our friends eternal state or our own loss What remains but that we should lay our hands upon our mouths or if we will open them bless God who hath granted us to see him after so long a scuffle with the great Enemy of Mankind depart in peace that he might see the Lords Salvation and be ever with the Lord as the Apostle expresseth the state of those that sleep in Jesus in another life I shall conclude as the Apostle doth that Chapter wherefore comfort yourselves with these words SERMON III. Deuteronomy 8.18 For it is he that giveth thee power to get wealth THis fifth Book of Moses is called Deuteronomy qu. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a second law because it for the most part containeth a repetition of the law of God formerly given unto this people by Moses Moses having in the former Chapter given them an account of some precepts that God formerly delivered to them he here presseth them to obedience and to make reflections upon what God had done for them he declareth a great tenderness for this people who had been brought up by him and lived upon his hand and an exceeding jealousy lest when they came into the land of Canaan they should forget the great God who had done so much for them and lest they should say in their hearts my power and the might of my hand hath gotten me this wealth but saith he in the words I have read unto you Thou shalt remember the Lord thy God for it is he that giveth thee power to get wealth The Doctrines of the Text are two Doct. 1. That it is the Lord who giveth unto people a power to get wealth Doct. 2. That the consideration of this should oblige men when they have gotten estates not to forget but to remember the Lord their God Prop. That it is the Lord who giveth unto a people a power to get wealth There is nothing in the Doctrine that needeth any explication we all know what is meant by wealth my whole business will lie upon the demonstration of this truth that it is the Lord that giveth men power to get wealth and to shew what influence God hath upon men as to their gaining of outward estates 1 Sam. 2.7 The Lord maketh poor and maketh rich Eccl. 6.2 A man to whom God hath given riches wealth and honour chap. 9.11 the race is not to the swift nor the battel to the strong 2. By way of Application to shew what influence this meditation should have upon us I shall spend all my time in answering these two Questions Qu. 1. What influence hath God upon men as to their gaining or keeping their outward estate All wealth and outward estate cometh to a man by inheritance or marriage or by gift or by labour let me shew you a little the influence God hath upon all these I will joyn the two first together 1. It is the Lord that maketh Heirs and
covetousness 4. Consider Fourthly The unprofitableness of it no man by thinking can add one cubit to his stature how many do we see torment themselves with care fear and trouble and labour and when they have done all they can they are not able to reach to their ends I only desire further to press upon you this one argument of our Saviour which you have in the Text A mans life consisteth not in the abundance of the things which he possesseth 1. Consider An abundance is not necessary to this life ad manum est quod sat est saith Seneca Sudamus ad supervacanea a moderate care a moderate labour is enough for necessaries what we sweat for is usually superfluiities an abundance is not necessary for thy own life nor for the life of thy Child something is necessary but an abundance is not necessary God hath so graciously ordained that our life lieth not in the abundance of what we have life is not maintained by the abundance of what we have 2. Consider An abundance will not lengthen out thy life you see Princes Noblemen and rich men they die as well as others something of this world is sometimes necessary to keep a man living but an abundance will not lengthen out a mans life 3. Consider The happiness of thy life doth not lie in the abundance of what thou hast in possession doth not thy happiness lie rather in the rest and quiet content and satisfaction of thy mind when thou hast gotten all thy heart can wish all that thy Childs heart can wish hast thou in the least purchased content to thy self or to him If God arms but one thought against thee or thy Child it spoileth all thy satisfaction if but an humour be disordered in thy body and thy self or thy Child be in a melancholy temper all the world will not give thy mind rest why then dost thou labour why dost thou cark and care and art so solicitous thy life lieth not in the abundance of the things thou possessest but thus much is enough for the first Exhortation take heed and beware of Covetousness and consider whatsoever hath been said as to your selves is true as to your Children so as you need not make that a pretence for your immoderate desires Use 2. My second use is that of the Apostle 1 Tim. 6.1.8 And having food and rayment let us be therewith content Food and Rayment are necessaries if the Lord giveth us but enough to cloath us and to feed us let us never be concerned mark how many arguments might be brought for this from Scripture 1. We brought nothing into the world we can carry nothing out of the world 2. They that will be rich fall into temptation and hurtful lusts 3. The love of mony is the root of all evil 4. Godliness with contentment is great gain if God hath given us but enough let us be therewith content Agur begged no more then food convenient for him he prayed against riches as well as against poverty Gen. 28.20 See Jacobs vow And Jacob vowed a vow saying if God will be with me and will keep me in this way that I go and will give me bread to eat and rayment to put on c. It is a shame for Christians they should not consider how contented the Heathens were and with what scorn they would look upon all the world What! have Christians principles below those of Heathens there were two opinions of Philosophers the Stoicks thought riches was no ingredient to mans happiness others saw a necessity of some of this worlds gooods for the exercise of Virtue but all agree in this that the happiness of a man doth not lie in the abundance of the things which he possesseth Use 3. What an opportunity doth this offer to those that are poor to bless God The Apostle rejoiced that God had opened a door of salvation for the Gentiles let those that are poor in this world rejoice and let us rejoice for them for this door of happiness which is opened for them by these words of our Saviour if only the rich could be happy if content were entailed upon them only then none could be happy but the rich but blessed be God it is not so the poor man may be happy as well as the rich spiritually happy as well as the rich man Use 4. In the next place see here what an encouragement here is to do good our Saviour viewing those who were throwing into the treasury saw some throw in a great deal and a poor Widow throwing in two Mites our Saviour said she had done more then they all for they had thrown in out of their abundance but she out of her penury and want a mans life doth not lie in the abundance of what he possesseth God doth not call to you to throw away that wherein your life lieth nor those things which are necessary for your life he only calleth to you to throw in out of your abundance he calleth to you only for your superfluities and certainly it is but reasonable that we should part with these when God calleth for them especially if we consider that God hath but made us his Stewards of these and hath therefore given us them that we should at his command part with them Use 5. If a mans life the happiness of it doth not lie in the abundance of what he possesseth if God hath not laid up your life in them do not you lay up your life in them your selves 1. Do not make it your business for to get them do not desudare ad supervacanea do not let the business of your life be to load your self with thick clay Habbak 2.6 There is a woe denounced unto him who thus loadeth himself Woe to him that encreaseth that which is not his how long and to him that ladeth himself with thick clay 2. Be not tormented if the Lord depriveth you of some of your riches blessed be God your life doth not lie in them they are not your happiness they could not preserve your life when you had them let them not destroy you now you want them they could not make you happy in the enjoyment of them do not make your selves miserable in the want and deprivation of them SERMON V. VI VII VIII 2 Tim. 1.8 Be not thou therefore ashamed of the testimony of our Lord nor of me his prisoner but be thou partaker of the afflictions of the Gospel according to the power of God MY Text you see is in the Epistle of Paul to Timothy the second Epistle that he wrote to him Who this Timothy was the Scripture abundantly telleth us the name signifieth one that feareth God it was the usual course of Parents in those days to give their Children names that might either express their sense of the mercy that God had given them as Samuel begged of God Reuben see a Son Simeon hearing Levi joined Judah praise or such as might express the Childrens duty
to God such was this name Timothy some think Timothy was born at Lystra a place in Asia there Paul found him Acts 16.1.2 Then came he to Derbe and Lystra and behold a certain Disciple was there named Timotheus the Son of a certain Woman which was a Jewess and believed but his Father was a Greek Which was well reported of by the Brethren that were at Lystra and Iconium chap. 14.6 They were awâ—re of it and fled unto Lystra and Derbe Cities of Lycaonia His Father was a Greek his Mother was a Jew Acts 16.1 Her name was Eunice her Mother Lois they brought him up from a Child in the knowledge of the Scriptures 2 Tim. 1.5 When I call to mind the unfeigned faith that is in thee which dwelt first in thy Grandmother Lois and thy Mother Eunice and I am persuaded that in thee also chap. 3.41 15. But continue thou in the things which thou hast learned and hast been assured of knowing of whom thou hast learned them And that from a Child thou hast known the holy Scriptures which are able to make thee wise unto Salvation through faith in Christ Jesus His Father being a Greek he was not circumcised at his birth but afterwards Acts 16.1 2 3. After which Paul took him about with him in his Travels and made great use of him sometimes he was sent as a Messenger 1 Tim. 5.11 Sometimes as a Preacher and he had many bodily weaknesses so as he was glad to drink a little wine for his stomach sake but he abounded with excellent graces faith wisdom temperance he was at last ordained a Minister with the imposition of the hands of the Presbytery 2 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands the Apostle telleth us he had none like minded to him Phil. 2.19.20 21 22. But I trust in the Lord Jesus to send Timotheus shortly unto you that I also may be of good comfort when I know your state V. 20. For I have no man like minded who will naturally care for your state For all seek their own V. 21. not the things which are Jesus Christs V. 22. But you know the proof of him that as a Son with the Father he hath served with me in the Gospel he calls him his Brother his Beloved Son faithful in the Lord his natural Son in the faith the Minister of God his fellow helper he joineth him with himself At last he leaveth him at Ephesus but he seemeth not to have been there when he wrote this Epistle 2 Tim. 4.12 And Tychicus have I sent to Ephesus This Epistle seemeth to have been written the last of the Epistles and a little before Pauls death 2 Tim. 4.6 For I am now ready to be offered and the time of my departure is at hand Paul died as is said in the 37th year after Christ in the 14th year of the reign of Nero. This Epistle as the rest consisteth of a Preface wherein is shewed the substance of the Gospel the Preface is in the five first verses The substance of the Epistle is hortatory consolatory and minatory he exhorteth Timothy v. 6. To stir up the gift of God that was in him and this he presseth by some arguments v. 6.7 For God hath not given us the spirit of fear but of power and of love and of a sound mind in the verse where the text is he exhorteth him not to be ashamed of the testimony of our Lord Jesus Christ nor of him though a prisoner but be thou partaker of the afflictions of the Gospel which he presseth by several arguments to the end of the 12th verse This verse is made up of an Exhortation and the Argument the Exhortation is in three branches 1. Not to be ashamed of the testimony of the Lord Jesus 2. Not to be ashamed of St. Paul who was at this time a prisoner 3. To partake of the afflictions of the Gospel the Propositions of the text are these Prop. 1. That Ministers and Christians have a testimony to give unto our Lord Jesus Christ in the giving of which they are not to decline a Prison Prop. 2. That it is the duty of faithful Ministers and People not to be ashamed to give this testimony nor of others when they do give it Prop. 3. There are Afflictions that are proper to the Gospel Prop. 4. That both Ministers and People ought to be partakers of the afflictions of the Gospel Prop. 5. It must be through the power of God that any one is inabled to partake of the afflictions of the Gospel According to the power of God It is the third of these only that I intend to make the subject of my discourse the others will fall in in the handling of that Prop. That it is the duty both of Gospel Ministers and Christians owning the Gospel not to be ashamed of the testimony of Jesus Christ nor of the afflictions of the Gospel but to be partakers of them In the handling of this Proposition there are these Questions which I shall speak unto in their order Qu. 1. What is meant by the testimony of the Lord Jesus Christ Qu. 2. What afflictions are they which are said to be the afflictions of the Gospel Qu 3. When may men be said to be ashamed of the Testimony of our Lord and how far are we bound not to be so Qu. 4. Why are we bound not to be ashamed of the testimony of Christ and why ought we not to be partakers of the afflictions of the Gospel Qu. 1. What is meant by the testimony of our Lord Jesus Christ A Testimony is an attestation which any one giveth concerning any person or concerning any thing In every testimony there is to be considered three things 1. The Person who giveth the Testimony 2. The Thing to which the Testimony is given 3. The Way by which the Testimony is given As to the present Testimony of which we are speaking the Persons that give it are the Ministers of the Gospel such a one was Timothy but they are not all so Rev. 6.9 St. John saith I saw under the Altar the Souls of them that were slain for the Word of God and for the testimony which they held every Minister is a special witness and to bear his Testimony and every good Christian is also to be a witness It is said of Christ 1 Tim. 6.13 who before Pontius Pilate witnessed a good confession every Christian ought in this to be conformable unto Christ 2. Another thing which is to be considered in a Testimony is the thing or person to which it relateth for the term Testimony is a Relative word and the proper Correlate to it is Truth which relates again either to a Proposition or to a matter of fact no person can be under any obligation to give Testimony to a lie but now truth relateth either to a Proposition or
and in this part of the Church wherein the Lord hath cast our lot 2. Another root of this bitterness hath been Those passions that the best of men have been subject to Elijah was a great man of God yet Jam 5.17 Elias was a man subject to like passions as we are and the Apostle writing to the Corinthians telleth them 1 Cor. 3.3 Whereas there is among you envying and strife and divisions are you not carnal the Apostle telleth us Jam. 4.5 that the Spirit that is in us lusteth to envy Envy is a peevish passion it maketh us to repine at the good of another and though it ought to be rooted out of the heart of Gods people and is in a great measure yet something of it remaineth and it is very often seen that when some Ministers of the Gospel excel others in Parts or in Grace or private Christians so exceed through this lust of envy which is in the hearts of others they are exposed to censures and to be evil spoken of others grudging at them which are all fruits of the old man which are in us strife and contention Acts 15.39 And the contention was so sharp betwixt them that they departed asunder one from the other the difference betwixt Paul and Barnabas was so very small that it was onely whether they should carry John with them yea or no but it waxed so hot that Paul and Barnabas upon it left one another Paul went one way and Barnabas went another way these are some of the afflictions of the Gospel not caused by the Gospel but incident to them who promote the Gospel 2. But a second sort of men that raise up afflictions to the Ministers and Professors of the Gospel are false Brethren men who have received the truth but not in the love of it who from some lusts would pervert the Gospel of Christ and become great enemies to the sincere Professors of it and that chiefly two ways 1. By broaching and publishing some Doctrines that are contrary to the truths of the Gospel the Apostle experienced some of these in the first beginning of the Gospel no sooner was the Gospel preached in Galatia but there arose some that troubled them and would pervert the Doctrine of Christ upon this account it is that the Apostle to the Philippians calleth the Jews those of the concision St. John telleth you of many Antichrists that arose in his time so as you read something of this in almost every Epistle of the Apostles these things have constantly given a great deal of trouble to the faithful Ministers of the Gospel and also them who have been the sincere Professors of it 2. By aspersing the faithful Ministers and Professors of the Gospel to lessen their reputation and make them odious unto people sometimes affixing crimes to them that they never designed in their hearts sometimes by aspersing them as weak unlearned men you shall see this was a great art they used against St. Paul as you will observe by reading over the Epistle of Paul to the Galatians and his Epistles to the Corinthians this maketh him speak so much in his own defence and in the commendation and magnifying of his Office nay they speak of him as if he were a reprobate they sought a proof of Christ in him 2 Cor. 13.3 which caused him to say Since you seek a proof of Christ speaking in me which to you-ward is not weak v. 4. for we also are weak in him but we shall live with him by the power of God he saith v. 6. But I trust you shall know we are not reprobates v. 7. I pray to God that you do no evil but that you should do that which is honest though we be as reprobates These are a sort and kind of afflictions which the Gospel of Christ hath always met with in the true Professors of it now the root of this is nothing but wrath and malice and envy lust liveth and reigneth in the hearts of such who though they have made a profession of the truth yet they never received it in the love of it 3. The afflictions of the Gospel are those afflictions which are brought upon the faithful Ministers and Professors of the Gospel for their Profession from the open and professed enemies of it now these are to be considered in their kinds and in their causes In their kinds In short they are all sorts of external afflictions man can kill the body and hurt the outward man but he can do no more but so far as they can they will go reproaches and calumnies respecting men in their honour and reputation rifling their estates casting them into Prisons taking away their lives in short whatsoever can be afflictive to the outward man for there are no sort of external afflictions but we shall find that the true and sincere Professors of the Gospel have met with James was killed with the Sword Stephen was stoned to death the Apostles were often imprisoned others as the Apostle saith had trial of cruel mockings and scourgings yea of bonds and imprisonments they were stoned they were sawn asunder they were tempted they were slain with the Sword they wandered about in Sheep-skins and in Goat-skins being tormented of whom the world was not worthy the story of Scripture and the story of the several Martyrs doth sufficiently tell us what the afflictions of the Gospel are but why the Gospel should suffer such things or men should suffer such things for the publishing owning and professing the Gospel may seem a little wonderful and deserveth a further enquiry for if we consider the nature of the Gospel the very import of the word is no other then a good message or good tidings the Angel gave the Gospel its true name when he proclaimed Luke 2.10 behold I bring you good tidings of great joy which shall be to all people So as there is nothing in the whole systeme of the Gospel that can deserve any hatred of it the Gospel is nothing else but that good saying that Jesus Christ is come into the world to save Sinners That God so loved the world that he gave his only begotten Son that whosoever believeth on him should have everlasting life what hath Christ done or what is there in the Gospel that should provoke the lusts and passions of men to give any opposition that there should be any affliction entailed to the Gospel 1. I answer the true root of this lieth in that enmity which God hath set betwixt the Woman and her seed and the Serpent and his seed you have it Gen. 3.15 And I will put enmity betwixt thee and the Woman and betwixt thy seed and her seed the Womans seed was Christ the Serpents seed are vile wicked and ungodly men there is an enmity an implacable enmity betwixt these two and so long as the world endureth this enmity will abide and the Devil will be managing a design to drive Christ and the Gospel of Christ
much greater must it be to do evil to one because he doth good God hath taken a particular charge of innocent persons Exod. 23.7 The innocent and righteous person stay thou not saith God Deut. 27.25 Cursed be he that taketh reward to slay an innocent person Job 22.30 He shall deliver the Island of the innocent Now I say if that stealing from a man that hath done me no harm or the taking away his goods by violence or oppressing him be such a guilt in the sight of God judge how great the sin must be to slay a righteous person to undo or do injury to a person meerly because he doth that which is good and dare not sin against the Lord his God 2. I would have you consider how much the Lord interesteth himself in the quarrels of his people and in their injuries He that toucheth you saith God toucheth the Apple of my Eye The Lord counteth his people as the Apple of his Eye as his Jewels Now for you to plunder the Lord's Iewels for you to venture to touch the Apple of God's Eye judge what the issue shall be When Saul was breathing out threatning and bringing persecution upon the Church of God the Lord called unto him out of Heaven saying Saul Saul why persecutest thou me And when he said Who art thou Lord the Answer was I am Jesus whom thou persecutest And if the Lord doth so severely take notice of the omissions of doing good to his people Mat. 25.41 Pronouncing the Sentence Depart ye cursed into everlasting fire prepared for the Devil and his Angels Verse 42. For I was an hungred and ye gave me no meat I was thirsty and ye gave me no drink Verse 43. I was a stranger and ye took me not in naked and ye clothed me not sick and in prison and ye visited me not What do you think the Lord will do to them that take their bread from them and their garments from them and are Instruments to throw them into prison 3. I would have you consider what a dreadful vengeance hath followed them who have been Instruments in persecution in all times You know how the Lord punished Cain so as he cryed out My punishment is greater than I am able to bear You know how the Lord punished Ishmael Pharaoh and Jezebel and the Jewish Nation In short this work of persecution hath been the ruine of all those that have ever medled with it Christ that stone which the builders refused hath faln upon them and ground them to powder Luke 20.18 Precious in the sight of God is the blood of his Saints he will requite it If the blood of a Man slain doth so defile a Land Numb 35.33 that the Land shall not be purged but by the blood of him that shed it what do you think will the precious blood of the Saints do What therefore Pilate's Wife said unto him in her message Have thou nothing to do with that righteous person So I say have nothing to do with men that only strive against sin and put themselves upon suffering in this extremity rather than they will sin against God let others meddle at their perils but have you nothing to do with them Take heed of all persecution and that you may know what you are to avoid let me desire you to compare this Text with Luke 6.22 Blessed are you when men hate you and when they shall separate you from their company and shall reproach you and cast out your name as evil 1. The root of persecution is hatred and he that hateth a man because he doth not sin persecuteth 2. The Eldest Daughter of hatred is separating from them from their company let those that have to do with persecution consider this 3. The third thing is casting out their name reproaching reviling speaking evil of them 4. Another thing in that which is set out under the notion of persecution reacheth to the spoiling them of their goods of their liberty and of their lives Take heed of it if God maketh it their lot yet be you not the Instruments in setting out their lot to them Executioners of Justice are necessary in a State yet the Imployment we see is what none is ambitious of Offences must come There must be some to persecute but woe be to those by whom they come Persecutors are but the Executioners of Divine Decrees and Justice but they mean not so God will reckon with them not for executing his will but for executing their own lusts of malice and rage Not many of them die the deaths of other men SERM. 12. 2 Cor. 4.8 9. We are troubled on every side yet not distressed we are perplexed but not in despair Persecuted but not forsaken cast down but not destroyed MY Text is made up of Riddles seeming but no real contradictions where several things seem first to be said then denied concerning the Apostles of our Lord Jesus Christ and the Primitive Christians whose lives as the lives of many good Christians are still made up of things hardly intelligible to carnal men who know of no distresses but what are from without no despair but that whose object is some muddy earthly good no forsaking but that of Providence no destroying but that of the flesh but yet intelligible enough to those who have tasted how good the Lord is and who have senses exercised to discern betwixt good and evil What is said here hath been true and is at this day true of many thousands besides those of whom the Text primarily speaks for that speaketh only of the Apostles and Primitive Christians but it concerns us upon whom the fagg-end of the World is come and who live in the latter part of the last days For whatsoever things were written before were written for our Learning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 The things that have been are and shall be and there is nothing new under the Sun There is no temptation hath befallen you saith the Apostle but what is common to men The second Epistle of St. Paul to the Church at Corinth is thought to have been written soon after his first Epistle to them from Philippi one of the first Cities upon the Coast of Macedonia Acts 16.12 Thither Paul went Acts 20.1 2. when he departed from Ephesus after the uproar made at Ephesus ch 19. by Demetrius for fear that by the Gospel coming amongst them he should lose his Trade of making Silver-shrines for Diana The occasion of the writing of it to those that read it will appear to be to vindicate himself from the calumnies and aspersions which false Teachers had cast upon him who charged him with levity pride ostentation rendred his person contemptible c. as also to acknowledge to them their forwardness in contribution to the Saints their kind reception of Titus and the good effect his former Epistle had In this and the foregoing chapter he magnifieth his Office in
propagate the Knowledge Faith and Love of it The Preaching of the Gospel by the Apostles and since by the faithful Ministers of the Gospel The miraculous operations by which the first Ministers of the Gospel confirmed their Divine Mission 3. The undaunted couragious sufferings of God's people Miracles quickly ceased while they were wrought but few saw the operation of them others then we since have but had the report of them The great things that have propagated Truth the Truths of the Gospel have been Preaching and Suffering the Preaching of Ministers and the Sufferings both of Ministers and People Those who have not Faith enough to believe the Scripture upon their belief of which hangs all the credit of the Miracles we there read of yet have had sense enough to discern men dying with boldness and courage in a steady owning of the Propositions of the Gospel And it is natural to us to think there is something of truth in those Propositions in the defence of which men will adventure to die and lose all their sensible enjoyments What do men then aim at Would they do a mischief to their Enemies and do they mistake the Ministers of the Gospel and such as fear God for such Alas neither can they reach this end Their sufferings turn to them for a Testimony a Testimony from God to them of an honour he puts upon them great grace which he hath bestowed and will yet further bestow upon them an exceeding great reward either with their sufferings or after their sufferings either in this life or in the life which is to come Why then do people rage Why do they imagine a vain thing O that I could persuade them to sound a retreat from this Battel which cannot but end in their own ruine and their Enemies Victory Obj. But I hear some saying Is there any that would go about to make men suffer for Christs Names sake May not men be made sufferers for their disobedience to the Laws of the place where they live but they must suffer for Christ's Names sake Sol. I answer God forbid that Christs name should be made use of by any who pretend to him to patronize Treason or Rebellion or any disturbance of the Civil Order or Peace Nay men radically good may for ought I know suffer as evil-doers If Peter had been made to suffer for drawing out the Sword and cutting off Malchus his ear I know none could have defended him it is not like his master would who reproved him for it and told him That those who took the sword should perish by the sword Christ did not justfy that action as done for his names sake tho it was for his sake yet it was spoiled by the rashness and disorderliness of it and the want of authority to do what he did the doing of an action for Christs name sake signifyeth the doing it at his command and by his order as well as for his honour and glory 2. All innocent suffering is not a suffering for Christs name sake A man suffereth innocently when he suffereth for a pretended crime of which he is not guilty when men lay to their charge things which they know not but every one who thus suffereth suffereth not for Christs name sake Naboth was put to death upon a false subornation but he was no sufferer for Gods sake but for his own just rights and liberties Indeed all stand concerned to take heed that they be no causes nor instruments of and in mens sufering innocently for it is a dreadful guilt Exod. 23.7 Psal 10.8.15.5 It was one of the crying sins which brought Vengeance on the Jews that amongst them was found the blood of Innocents Jer. 2.24 and that they had filled the land with the Blood of innocents Jer. 19.4 But wicked men may fill a nation with the blood of innocents and yet not with the blood of such as suffer for Christs name sake 3. I told you before that a suffering for Christs name sake must be a suffering for him not meerly for our selves in defending our personal just rights nor yet for our countrey in defending its just liberties but for Christ in maintaining his truths and ordinances whether relating to his worship or to mens lives and conversations As the holy Martyrs of old chose rather to dye and to lose all they had then to deny Christ and not to publish his gospel and to live up to his laws for Worship and Holiness 4. Lastly as a suffering for the maintenance of any civil rights if for them meerly is no suffering for Christs names sake so no civil Edicts or Laws can take away a Christians honour in suffering for Christ and for his names sake if indeed their suffering be of this nature that is for this cause Acts 5.41 The Apostles went away rejoicing that they were counted worthy to suffer for his name Yet it was contrary to the command of the Sanhedrim v. 28. If a suffering for Christs name shall turn to them for such a Testimony all men that love their own Souls or lives or whatever is dear to them stand highly concerned to take heed that they raise not against themselves any such testimony or evident token of perdition as the Apostle calls it VSE II. If what you have heard be truth if Christians sufferings for Christs names sake shall turn unto them for a Testimony which is Christs own assertion if it â—urn to them for such a testimony as you have heard opened if you search the Scriptures and find these things are indeed so as I have opened to you You see what reason Christians have in such sufferings to count it all joy when they fall into diverse Temptations according to the Counsel of James ch 1. v. 3. To rejoice and be exceeding glad for great is their reward in Heaven according to our Saviours exhortation Matth. 5.12 To rejoice for as much as they are partakers of Christs sufferings that when his glory shall be revealed they may also be glad with exceeding joy To be in nothing terrified by adversaries which is to them an evident token of perdition but to you of Salvation and that of God Phil. 1.28 I beseech you sit down and consider seriously with your selves what a Testimony of Gods favour what a mark of honour from him is worth what a Testimony is worth to your Souls that you are some of those who shall one day be glorified if you be such who are serious in the business of eternity and keep any watch upon the influences of God upon your Souls think with your selves what in your sad and melancholick reflections at some times you would give that God would shew you a token for good Psal 86.17 David beggs of God that he would shew him such a Token This is such a token as God shewed Paul to chear him with Acts chap. 23. v. 11. The Lord stood by him and said Be of good cheer Paul for as thou hast testified of
God hath made an inseparable connexion betwixt faith in the Mediator in him whom God hath sent and eternal life and salvation this indeed cannot be without obedience but faith and obedience are two things and must neither be separated nor confounded 7. Lastly What love have we to the appearance of our Lord Jesus Christ How Christs second appearance is the object of our love and wherein our love to it is discernable I have already opened Fourthly This notion affords a great deal Use 4 of consolation to every good Christian and that in two cases 1. Concerning all the labours difficulties pressures of this life The good Christian you have described in the text He is one who fighteth the good fight who not only runneth but finisheth his course who not only receiveth but keeps the faith c. The labours of such persons their difficulties their pressures are usually not a few not light but yet they are not such but a Crown a Crown of life and glory will compensate Let them therefore keep their Eye upon the recompense of reward Jacobs prospect of a Rachel made his fourteen years hard service seem to him but as a few days What should the prospect of this mighty reward this glorious crown do The Apostle having his thoughts upon the exceeding weight of glory calls the afflictions of this life light and momentany Let this crown promised in the text alleviate all our troubles if we suffer from God or for God how little must it be to him that considers he shall also be glorifyed with Christ Secondly It relieveth us against all our doubts and fears about our eternal state the promise is made to pious affections and actions not to Spiritual enjoyments a man may love both the first and second appearance of Christ he may fight the good fight finish his course keep the faith and yet walk in the dark and see no light but be troubled with his own dark and melancholick thoughts molested with Satans temptations want the witnessings of the Spirit with his Spirit The promise is not made to those who here enjoy much of God but to those who love God to those who do and suffer much for God We have therefore to uphold our hopes nothing to inquire upon but the faithful discharge of our duty and then to believe that he is faithful who hath promised Use 5 Fifthly Let this ingage us all to the duty of the text Let others be ingaged in the bad fights of the world let them if they will be found fighters against God against his truths ways ordinances people his interest and whole concern in the world let others be finishing their courses of sin and wickedness till their sins being finished shall bring forth death Let others be ingaged in the feuds and quarrels of the world This Sirs is not your fight this is not the good fight this is not your course it is not that for which God sent you into the world for not the work which he hath given you to do let others who have begun well in all appearance be weary faint turn back with the dog to the vomit the swine to the wallowing again in the mire remember you that God hath promised you shall reap if you faint not 1. Let me speak first to such as are strangers to God and hold up this Crown this glorious Crown to reasonable Souls while I sound a retreat to them from that bad fight wherein they are ingaged did ever any man fight against God and prosper How happy might you be if you would be persuaded to understand your true enemies and to ingage against the world the flesh and the Devil if you that are fighting for your lusts and for the Devil would turn and fight against those lusts which war against the Soul will all the victories which you can get over the people and and interest of God in the world or over your Brethren bring you to this Crown of Righteousness Will your eager pursuit of the world and out running of others in worldly business and concerns think you bring you to it If not cease that race and turn into the right path as of Gods Commandments run that race the winning of which will bring you to this prize why should you spend your strength for nought and your time for that which will not profit you in your latter end 2. Let what you have heard ingage you who have begun well to go on If the Righteous man forsake his Righteousness Commit iniquity his righteousness shall never be remembred but he shall dye in the iniquity which he hath committed O let not your hands be weary with holding up the Spiritual weapons nor your feet be weary of running the spiritual race do not forget your particular course you can hardly be good Christians if you in some tolerable measure answer not the duties of your particular Relation God hath set all of us in some particular Relation or other scarce any amongst us but have more then the charge of our own Souls upon us some of us are set in Conjugal Relations some in Parental Relations some in a Despotick Relation as Governours of Servants O let us be all able to say As to these we have finished our course we have done the work which as to them God hath given us to do we shall find it an hard matter cheerfully to look upon the day of our departure as at hand or to love or cheerfully think upon the appearance of our Lord and Saviour Jesus Christ till this be done Use 6. In the last place This notion affords us a great deal of Consolation to those who are mourners for their near and dearest Relations and are not mourners without hope I must confess there are some mourners to whom something may be said to satisfy them from the Revelation of the good and irresistible will of God and such other Topicks but little to comfort them concerning those that are gone But if any have lost an Husband a Wife a Parent a Child a Friend of whom they can judge that while they were alive They fought the good fight and finished their course and kept the faith and loved the appearance of our blessed Lord. We have no reason to mourn there is a Crown of Righteousness which the Righteous Lord hath in part already set upon their heads their Souls are in Abrahams Bosom and with which he will further incompass their heads dignify both their Souls and Bodies in that day that glorious day in the expectation of which we live when he shall come to judge the quick and the dead and this leadeth me to a more particular discourse for the end for which I have this day turned out of the common road of my discourse to take notice of Gods Providence to us in taking from us a Servant of his in the great work of the Gospel Who hath left a Widow without an Husband