Works of John Bunyan: AN EXPOSITION UPON 2 TIM.4:6-8 - 731

 

The Second Objection. And now I come to the second objection, and that ariseth from our being completely justified freely by the grace of God through Christ; and by the same means alone brought to glory; and may be framed thus:—but seeing we are freely justified, and brought to glory by free grace, through the redemption that is in Jesus Christ; and seeing the glory that we shall be possessed of upon the account of the Lord Jesus, is both full and complete, both for happiness and continuing therein, what need will there be that our work should be rewarded? Nay, may not the doctrine of reward for good works be here not only needless, but indeed an impairing and lessening the completeness of that glory to which we are brought, and in which we shall live inconceivably happy for ever, by free grace?

Answer. That we are justified in the sight of the Divine Majesty, from the whole lump of our sins, both past, present, and to come, by free grace, through that one offering of the body of Jesus Christ, once for all, I bless God I believe it, and that we shall be brought to glory by the same grace, through the same most blessed Jesus, I thank God by his grace I believe that also. Again, that the glory to which we shall be brought by free grace, through the only merits of Jesus, is unspeakably glorious and complete, I question no more than I question the blessed truths but now confessed. But yet, notwithstanding all this, there is a reward for the righteous, a reward for their works of faith and love, whether in a doing or a suffering way, and that not principally to be enjoyed here, but hereafter; 'great is your reward in heaven,' as I proved in the answer to the first objection. And now I shall answer further:—

1. If this reward had been an impairment or derogation to the free grace of God that saveth us, he would never have mentioned it for our encouragement unto good works, nor have added a promise of reward for them that do them, nor have counted himself unfaithful if he should not do it.

2. The same may be said concerning Jesus Christ, who doubtless loveth and tendereth the honour of his own merits, as much as any who are saved by him can do, whether they be in heaven or earth; yet he hath promised a reward to a cup of cold water, or giving of any other alms; and hath further told us, they that do these things, they do lay up treasure in heaven, namely, a reward when their Lord doth come, then to be received by them to their eternal comfort.

3. Paul was as great a maintainer of the doctrine of God's free grace, and of justification from sin, by the righteousness of Christ imputed by grace, as any he that ever lived in Christ's service, from the world's beginning till now: and yet he was for this doctrine; he expected himself, and encouraged others also to look for such a reward, for doing and suffering for Christ, which he calls 'a far more exceeding and eternal weight of glory' (2 Cor 4:17). Surely, as Christ saith, in a case not far distant from this in hand, 'if it were not so, he would have told us' (John 14:1-3). Now could I tell what those rewards are that Christ hath prepared, and will one day bestow upon those that do for him in faith and love in this world, I should therein also say more than now I dare or ought; yet this let me say in general, they are such as should make us leap to think on, and that we should remember with exceeding joy, and never think that it is contrary to the Christian faith, to rejoice and be glad for that which yet we understand not (Matt 5:11,12; Luke 6:23). 'Beloved, now are we the sons of God, and it doth not yet appear what we shall be,' &c. But 'every man that hath this hope in him,' namely, that he shall be more than here he can imagine, 'purifieth himself even as he is pure' (1 John 3:2,3). Things promised when not revealed to be known by us while here, are therefore not made known, because too big and wonderful. When Paul was up in paradise, he heard unspeakable words not possible for man to utter (2 Cor 12:3,4). Wherefore, a reward I find, and that laid up in heaven, but what it is I know not, neither is it possible for any here to know it any further, than by certain general words of God, such as these, praise, honour, glory, a crown of righteousness, a crown of glory, thrones, judging of angels, a kingdom, with a far more exceeding and eternal weight of glory, &c. (1 Cor 4:5; 1 Peter 1:7; 2 Tim 4:8; 1 Peter 5:4; Matt 25:34-36). Wherefore, to both these objections, let me yet answer thus a few words. Though thy modesty or thy opinion will not suffer thee to look for a reward for what thou dost here for thy Lord, by the faith and love of the gospel; yea, though in the day of judgment thou shouldst there slight all thou didst on earth for thy Lord, saying, When, Lord, when did we do it? he will answer, Then, even then when ye did it to the least of these my brethren, ye did it unto me (Matt 25:37-40).

The Third Objection. But is not the reward that God hath promised to his saints, for their good works, to be enjoyed only here?

Answer. 1. For concerning holy walking, according to God's command, yieldeth even here abundance of blessed fruits, as he saith, 'in keeping of them there is great reward,' and again, 'this man shall be blessed in his deed,' that is, now, even in this time, as he saith in another place; for indeed there is so much goodness and blessedness to be found in a holy and godly life, that were a man to have nothing hereafter, the present comfort and glory that lieth as the juice in the grape, in all things rightly done for God, it were sufficient to answer all our travail and self-denial in our work of faith and labour of love, to do the will of God.

Works of John Bunyan: AN EXPOSITION UPON 2 TIM.4:6-8 - 730

 

[Objections answered.]

But before I go any further, I must answer three objections that may be made by those who read this book.

The First Objection. The first is this: some godly heart may say, I dare not own that what I do shall ever be regarded, much less rewarded by God in another world, because of the unworthiness of my person, and because of the many infirmities and sinful weaknesses that attend me every day.

Answer. This objection is built partly upon a bashful modesty, partly upon ignorance, and partly upon unbelief. My answer to it is as follows.

You must remind and look back to what but now hath been proved, namely, That both Christ and his apostles do all agree in this, that there is a reward for the righteous, and that their good deeds are laid up as treasures for them in heaven, and are certainly to be bestowed upon them in the last day with abundance of eternal glory. 2. Now then, to speak to thy case, and to remove the bottom of thy objection, that the unworthiness of thy person, and thy sinful infirmities, that attend thee in every duty, do make thee think thy works shall not be either regarded or rewarded in another world. But consider, first, as to the unworthiness of thy person. They that are in Christ Jesus are always complete before God, in the righteousness that Christ hath obtained, how infirm, and weak, and wicked soever they appear to themselves. Before God, therefore, in this righteousness thou standest all the day long, and that upon a double account; first, by the act of faith, because thou hast believed in him that thou mightest be justified by the righteousness of Christ; but if this fail, I mean the act of believing, still thou standest justified by God's imputing this righteousness to thee, which imputation standing purely upon the grace and good pleasure of God to thee, that holds thee still as just before God, though thou wantest at present the comfort thereof. Thus, therefore, thy person stands always acccepted; and, indeed, no man's works can at all be regarded, if his person, in the first place, be not respected. The Lord had respect first to Abel, and after to his offering (Gen 4:4; Heb 11:4). But he can have respect to no man before works done, unless he find them in the righteousness of Christ; for they must be accepted through a righteousness, which, because they have none of their own, therefore they have one of God's imputing, even that of his Son, which he wrought for us when he was born of the Virgin, &c. As to thy sinful infirmities that attend thee in every work, they cannot hinder thee from laying up treasure in heaven, thy heart being upright in the way with God; nor will he be unrighteous at all to forget thy good deeds in the day when Christ shall come from heaven.

1. Because by the same reason then he must disown all the good works of all his prophets and apostles; for they have all been attended with weaknesses and sinful infirmities; from the beginning hitherto there is not a man, 'not a just man upon earth, that doeth good and sinneth not' (Eccl 7:20). The best of our works are accompanied with sin: 'When I would do good,' saith Paul, 'evil is present with me' (Rom 7:21). This, therefore, must not hinder. And for thy further satisfaction in this, consider, as Christ presents thy person before God, acceptable without thy works, freely and alone by his righteousness, so his office is to take away the iniquity of thy holy things, that they also by him may be accepted of God (Exo 28:36-38; 1 Peter 2:5). Wherefore, it is further said, for the encouragement of the weak and feeble, He shall not break a bruised reed, nor quench the smoking flax, but shall bring forth judgment unto victory (Matt 12:20). The bruised reed, you know, is weak; and by bruises we should understand sinful infirmities. And so also concerning the smoking flax; by smoking you must understand sinful weakness; but none of these shall either hinder the justification of thy person, or the acceptation of thy performance, they being done in faith and love, let thy temptations be never so many, because of Jesus Christ his priestly office now at the right hand of God. By him, therefore, let us offer spiritual sacrifices; for they shall be acceptable to God and our Father.

2. Because otherwise God and Christ would prove false to their own word, which is horrible blasphemy once to imagine; who hath promised that when the Son of God shall come to judgment, he shall render to 'every man according to his work' (Rev 22:12); and doth upon this very account encourage his servants to a patient enduring of the hottest persecutions: 'for great is your reward in heaven' (Matt 5:12; Luke 6:23,35; Matt 6:1, 10:41,42). From this also he bindeth his saints and servants to be sincerely liberal, and good, and kind to all; first, because otherwise, they have no reward of their Father which is in heaven, that is, for what they do not; but if they do it, then, though it be but a cup of cold water given to a prophet or righteous man, they shall receive a prophet's reward, a righteous man's reward; yea, they shall receive it in any wise, 'they shall in no wise lose their reward.'

3. It must be so, otherwise he should deny a reward to the works and operations of his own good grace he hath freely bestowed upon us; but that he will not do. He is not unfaithful to forget your work of faith and labour of love (Heb 6:10). And so of all other graces, 'our work shall not be in vain in the Lord' (1 Cor 4:58). And, as I said before, temptations, weaknesses, and sins, shall not hinder the truly gracious of this their blessed reward. Nay, they shall further it, 'if need be, ye are in heaviness, through manifold temptations; that the trial of your faith being much more precious than of gold that perisheth, might be found unto praise, and honour, and glory, at the appearing of Jesus Christ' (1 Peter 1:6,7). And the reason is, because the truth and sincerity of God's grace in us doth so much the more discover itself, by how much it is opposed and resisted by weakness and sin. It is recorded to the everlasting renown of three of David's mighties, that they would break through a host of giant-like enemies, to fetch water for their longing king; for it bespake their valour, their love, and good-will to him; the same also is true concerning thy graces, and every act of them when assaulted with an host of weaknesses (1 Chron 11:12,15-18).

Works of John Bunyan: AN EXPOSITION UPON 2 TIM.4:6-8 - 729

 

Seventh. But again, if thou wouldst be faithful to do that work that God hath appointed thee to do in this world, for his name, then beware that thou slip not, or let pass by, the present opportunity that providence layeth before thee. Work while it is called today, 'the night cometh when no man can work' (John 9:4). In that parable of the man that took a far journey, it is said, as he gave to every servant his work, so he 'commanded the porter to watch'; that is, for his Lord's coming back, and in the mean time, for all opportunities to perform the work he left in their hand, and committed unto their trust (Mark 13:34,35). Seest thou the poor? seest thou the fatherless? seest thou thy foe in distress? draw out thy breast, shut not up thy bowels of compassion, deal thy bread to the hungry, bring the poor that are cast out into thine house, hide not thyself from thine own flesh, take the opportunity that presents itself to thee, either by the eye or the hearing of the ear, or by some godly motion that passeth over thy heart (Isa 58:7; Rom 12:20). 'Say not' to such messengers, 'go, and come again tomorrow; if thou hast it by thee'; now the opportunity is put into thy hand, delay not to do it, and the Lord be with thee! (Prov 3:28). Good opportunities are God's seasons for the doing of thy work; wherefore watch for them, and take them as they come. Paul tells us 'he was in watchings often' (2 Cor 11:26,27); surely it was that he might take the season that God should give him to do this work for him; as he also saith to Timothy, 'Watch thou in all things,—do the work,' &c. Opportunities as to some things come but once in one's lifetime, as in the case of Esther, and of Nicodemus, and holy Joseph; when Esther begged the life of the Jews, and the other the body of Jesus; which once had they let slip or neglected, they could not have recovered it again for ever.

Watch for the opportunity. 1. Because it is God's season, which, without doubt, is the best season and time for every purpose (Eccl 3:11). 2. Because Satan watches to spoil, by mistiming as well as by corrupting whatever thou shalt do for God. 'When I would do good,' saith Paul, 'evil is present,' that is, either to withdraw me from my purpose, or else to infect my work (Rom 7:21). 3. This is the way to be profitable unto others. Thy wickedness may hurt a man, as thou art, and thy righteousness may profit the son of man (Job 35:8). 4. This is also the way to be doing good to thyself (Job 22:2). 'He that watereth shall be watered himself' (Prov 11:25). 'Cast thy bread upon the waters, for thou shalt find it after many days' (Eccl 11:1; Deut 15:10). As God said to Coniah, 'Did not thy father eat and drink, and do judgment and justice, and then it was well with him? He judged the cause of the poor and needy, then it was well with him' (Jer 22:15,16).

And I say, that the opportunity may not slip thee, either for want of care or provision, (1.) Sit always loose from an overmuch affecting thine own concernments, and believe that thou wast not born for thyself; 'a brother is born for adversity' (Prov 17:17). (2.) Get thy heart tenderly affected with the welfare and prosperity of all things that bear the stamp and image of God (2 Cor 11:29). (3.) Study thy own place and capacity that God hath put thee in, in this world; for suitable to thy place thy work and opportunities are (1 Cor 7:24). (4.) Make provision beforehand, that when things present themselves thou mayst come up to a good performance; be 'prepared to every good work' (2 Tim 2:21). (5.) Take heed of carnal reasonings, keep thy heart tender; but set thy face like a flint for God (Gal 1:9). (6.) And look well to the manner of every duty.

Eighth. Wouldst thou be faithful to do that work that God hath appointed thee to do in this world for his name? believe then, that whatever good thing thou dost for him, if done according to the Word, it is not only accepted by him now, but recorded, to be remembered for thee, against the time to come; yea, laid up for thee as treasure in chests and coffers, to be brought out to be rewarded before both men and angels, to thy eternal comfort, by Jesus Christ our Lord. 'Lay not up,' saith Christ, 'treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal' (Matt 6:19,20). The treasure that here our Lord commands we should with diligence lay up in heaven, is found both in Luke, and Paul, and Peter, to be meant by doing good work.

1. Luke renders it thus, 'Sell that ye have and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth,' the latter part of the verse expounding the former (Luke 12:33).

2. Paul saith thus, 'Charge them that are rich in this world, that they be not high-minded, nor trust in uncertain riches, but in the living God, who giveth us richly all things to enjoy: that they do good, that they be rich in good works, ready to distribute, willing to communicate: laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life' (1 Tim 6:17,19).

3. Peter also acknowledgeth and asserteth this, where, in his exhortation to elders to do their duty faithfully, and with cheerfulness, he affirms, if they do so, they 'shall receive a crown of glory that fadeth not away' (1 Peter 5:2-4); which Paul also calleth a reward for cheerful work (1 Cor 9:17; 2 Tim 4:2). And that as an act of justice by the hand of a righteous judge, in the day when the Lord shall come to give reward to his servants the prophets, and to his saints, and to all that fear his name, small and great; for 'every man shall receive his own reward, according to his own labour' (1 Cor 3:8).

Works of John Bunyan: AN EXPOSITION UPON 2 TIM.4:6-8 - 728

 

Sixth. If thou wouldst be faithful to do that work that God hath appointed thee to do in this world for his name, then labour away to possess thy heart with a right understanding, both of the things that this world yieldeth, and of the things that shall be hereafter. I am confident that most, if not all, the miscarriages of the saints and people of God have their rise from deceivable thoughts here. The things of this world appear to us more, and those that are to come less, than they are; and hence it is that many are so hot and eager for things that be in the world, and so cold and heartless for those that be in heaven. Satan is here a mighty artist, and can show us all earthly things in a multiplying glass; but when we look up to things above, we see them as through sackcloth of hair; but take thou heed, be not ruled by thy sensual appetite that can only savour fleshly things, neither be thou ruled by carnal reason, which always darkeneth the things of heaven. But go to the Word, and as that says, so judge thou. That tells thee all things under the sun are vanity, nay worse, vexation of spirit (Eccl 1:2). That tells thee the world is not, even then when it doth most appear to be; wilt thou set thine heart upon that which is not? 'for riches certainly make themselves wings, they fly away as an eagle toward heaven' (Prov 23:5). The same may be said for honours, pleasures, and the like; they are poor, low, base things to be entertained by a Christian's heart. The man that hath most of them may 'in the fulness of his sufficiency be in straits'; yea, 'when he is about to fill his belly with them, God may cast the fury of his wrath upon him' (Job 20:22,25); 'so is he that layeth up treasure for himself' on earth, 'and is not rich towards God' (Luke 12:20,21). A horse that is laden with gold and pearls all day may have a foul stable and a galled back at night. And woe be to him that increaseth that which is not his, and that ladeth himself with thick clay. O man of God, throw this bone to the dogs; suck not at it, there is no marrow there (Heb 2:6). Set thine affections on 'things that are above, where Christ sitteth on the right hand of God' (Col 3:1-4). Behold what God hath prepared for them that love him. And if God hath blessed thee with ought, set not thine heart upon it; honour the Lord with thy substance. Labour to 'be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold on eternal life' (1 Tim 6:17-19). Further, to lighten thine eyes a little, and,

1. Concerning the glory of the world.

(1.) It is that which God doth mostly give to those that are not his; for the poor receive the gospel; not many rich, 'not many mighty, not many noble are called' (1 Cor 1:26).

(2.) Much of this world and its glory is permitted of God to be disposed of by the devil, and he is called both the prince and god thereof (John 14:30; 2 Cor 4:4). Yea, when Satan told Christ he could give it to whom he would, Christ did not say, Thou liest, but answered, by the Word, 'It is written thou shalt worship the Lord thy God, and him only shalt thou serve' (Luke 4:6-8). Implying also, that commonly when men get much of the honours and glory of this world, it is by bending the knee too low to the prince and god thereof.

(3.) The nature of the best of worldly things, if hankered after, is to deaden the spirit (Rom 8:6,7), to estrange the heart from God, to pierce thee through with many sorrows, and to drown thee in perdition and destruction (1 John 2:15). 'O man of God, flee those things, and follow after righteousness, godliness, faith, love, patience, meekness'; and 'Fight the good fight, lay hold on eternal life, whereunto thou art also called,' &c. (1 Tim 6:9-12).

2. As to the things of God, what shall I say? the things of his Word, and Spirit, and kingdom, they so far go beyond the conceivings of the heart of man, that none can utter them but by the Holy Spirit; but there is no deceit in them; 'no lie is of the truth,' what they promise they will perform with additions of amazing glory (1 John 2:21). Taste them first, and then thou shalt see them. 'O' come 'taste and see that the Lord is good: blessed is the man that trusteth in him' (Psa 34:8). To stoop low is a good work, which is an act of thine, if it be done in faith and love, though but by a cup of cold water; it is really more worth in itself, and of higher esteem with God, than all worldly and perishing glory; there is no comparison, the one perisheth with the using, and for the other is laid up 'a far more exceeding and eternal weight of glory' (2 Cor 4:17). But again, as thou shouldst labour to possess thy heart with a right understanding of the perishing nature of the riches and pleasures of this world, and of the durable riches and righteousness that is in Christ, and all heavenly things; so thou shouldst labour to keep always in thy eye what sin is, what hell is, what the wrath of God and everlasting burnings are. Transfer them to thyself, as it were on a finger, that thou mayst learn to think of nothing more highly than is meet, but to give to what thou beholdst their own due weight; then thou wilt fear where thou shouldst fear, love what is worthy thy love, and slight that which is of no worth. These are just weights, and even balances; now thou dealest not with deceitful weights; and this is the way to be rich in good works, and to bring thy work, that God hath appointed, to a good issue against thy dying day.

Works of John Bunyan: AN EXPOSITION UPON 2 TIM.4:6-8 - 727

 

Fifth. If thou wouldst be faithful to do that work that God hath appointed thee to do in this world for his name, then beware thou do not stop and stick when hard work comes before thee. It is with Christians as it is with other scholars, they sometimes meet with hard lessons; but these thou must also learn, or thou canst not do thy work. The Word and Spirit of God come sometimes like chain-shot to us, as if it would cut down all; as when Abraham was to offer up Isaac, and the Levites to slay their brethren (Gen 22; Exo 32:26-28). Paul also must go from place to place to preach, though he knew beforehand he was to be afflicted there (Acts 20:23). God may sometimes say to thee, as he said to his servant Moses, 'Take the serpent by the tail'; or, as the Lord Jesus said to Peter, Walk upon the sea (Exo 4:3,4). These are hard things, but have not been rejected when God has called to do them. Oh, how willingly would our flesh and blood escape the cross of Christ! The comforts of the gospel, the sweetness of the promise, how pleasing it is to us! Like Ephraim here, we love to tread out the corn (Hosea 10:11), and to hear those pleasant songs and music that gospel sermons make, where only grace is preached, and nothing of our duty as to works of self-denial; but as for such, God will tread upon their fair neck, and yoke them with Christ's yoke; for there they have a work to do, even a work of self-denial.

Now this work sometimes lieth in acts that seem to be desperate, as when a man must both leave and hate his life, and all he hath for Christ, or else he cannot serve him nor be counted his disciple (Luke 14:26-33). Thus it seemed with Christ himself when he went his fatal journey up to Jerusalem; he went thither, as he knew, to die, and therefore trod every step as it were in his own bowels; but yet, no doubt, with great temptation to shun and avoid that voyage; and therefore it is said, 'He set his face steadfastly to go up,' scorning to be invited to the contrary, and to prevent the noise of his weak disciples, Master, save thyself (Luke 9:51). It is said he ascended before them, insomuch that they were amazed to see his resolution, while they were afraid of that dreadful effect that might follow (Mark 10:32-34). Also, when he came there and was to be apprehended, he went to the garden that Judas knew, his old accustomed place; so when they asked him the killing question, he answered, 'I am he' (John 18:1-5).

Sometimes in acts that seem to be foolish, as when men deny themselves of those comforts, and pleasures, and friendships, and honours, of the world that formerly they used to have, and choose rather to associate themselves with the very abjects of this world—I mean, such as carnal men count so—counting their ways and manners of life, though attended with a thousand calamities, more profitable, and pleasing, and delightful, than all former glory. Thus Elisha left his father's house, though to pour water upon the hands of Elijah (2 Kings 3:11). And thus the disciples left their fathers' ships and nets, to live a beggarly life with Jesus Christ; as Paul did leave the feet of Gamaliel for the whip, and the stocks, and the deaths that attended the blessed gospel. One would have thought that had been a simple way for Peter to leave all for Christ, before he knew what Christ would give him, as that 19th of Matthew seems to import; but Christ will have it so (v 27). He that will save his life must lose it; and he that will lose his life in this world for Christ, shall keep it to life eternal (John 12:25). I might add many things of this nature, to show you what hard chapters sometimes God sets his best people; but thy work is, if thou wouldst be faithful, not to stop nor stick at anything (Matt 10:37). Some, when they come at the cross, they will either there make a stop and go no further, or else, if they can, they will step over it; if not, they will go round about: do not thou do this, but take it up and kiss it, and bear it after Jesus. 'God forbid,' saith Paul, 'that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world' (Gal 6:14).

Now, for thy better performing this piece of service for our Lord and Saviour Jesus Christ: O it is hard work to pocket up the reproaches of all the foolish people, as if we had found great spoil; and to suffer all their revilings, lies, and slanders, without cursing them, as Elisha did the children; to answer them with prayers and blessings for their cursings. It is far easier to give them taunt for taunt, and reviling for reviling; to give them blow for blow; yea, to call for fire from heaven against them. But to 'bless them that curse you, and to pray for them that despitefully use you, and persecute you'—even of malice, of old grudge, and on purpose to vex and afflict our mind, and to make us break out into a rage—this is work above us; now our patience should look up to unseen things; now remember Christ's carriage to them that spilt his blood; or all is in danger of bursting, and thou of miscarrying in theses things. I might here also dilate upon Job's case, and the lesson God set him, when, at one stroke, he did beat down all (Job 1:15), only spared his life, but made that also so bitter to him that his soul chose strangling rather than it (Job 7:15). O when every providence of God unto thee is like the messengers of Job, and the last to bring more heavy tidings than all that went before him (Job 1); when life, estate, wife, children, body, and soul, and all at once, seem to be struck at by heaven and earth; here are hard lessons; now to behave myself even as a weaned child, now to say, 'The Lord gave, and the Lord hath taken away, and blessed be the name of the Lord' (Job 1:21). Thus, with few words, Job ascribeth righteousness to his Maker; but though they were but few, they proceeded from so blessed a frame of heart, that causeth the penman of the Word to stay himself and wonder, saying, 'In all this Job sinned not' with his lips, 'nor charged God foolishly.' In all this, what a great deal will the Holy Ghost make of that which seems but little when it flows from an upright heart! and it indeed may well be so accounted of all that know what is in man, and what he is prone unto.

1. Labour to believe that all these things are tokens of the love of God (Heb 12:6; Rev 3:19). 2. Remember often that thou art not the first that hath met with these things in the world. 'It hated me,' saith Christ, 'before it hated you' (John 15:18). 3. Arm thyself with a patient and quiet mind to bear and suffer for his sake (1 Peter 4:1-3). 4. Look back upon thy provocations wherewith thou mayst have provoked God (Deut 9:7; Lev 26:41,42); then wilt thou accept of the punishment for thy sins, and confess it was less than thine iniquities deserve (Ezra 9:13). 5. Pray thou mayst hear the voice of the rod, and have a heart to answer the end of God therein (Micah 6:9). 6. Remember the promise—' All things work together for good to them that love God, who are called according to his purpose' (Rom 8:28).

Works of John Bunyan: AN EXPOSITION UPON 2 TIM. 4:6-8 - 726

 

Third. Wouldst thou be faithful to do that work that God hath appointed thee to do in this world for his name? then make much of a trembling heart and conscience; for though the Word be the line and rule whereby we must order and govern all our actions, yet a trembling heart and tender conscience are of absolute need

Necessity for our so doing. A hard heart can do nothing with the word of Jesus Christ. 'Hear the word of the Lord, ye that tremble at his word' (Isa 66:5). 'Serve the Lord with fear, and rejoice with trembling' (Psa 2:11). I spake before against a servile and slavish frame of spirit, therefore you must not understand me here as if I meant now to cherish such a one; no, it is a heart that trembleth for, or at the grace of God; and a conscience made tender by the sprinkling of the blood of Christ. Such a conscience as is awakened both by wrath and grace, by the terror and the mercy of God; for it stands with the spirit of a son to fear before his father; yea, to fear chastings, though not to fear damnation. Let, therefore, destruction from God be a terror to thy heart, though not that destruction that attends them that perish by sin for ever (Job 31:23). Though this I might add further; it may do thee no harm, but good, to cast an eye over thy shoulder at those that now lie roaring under the vengeance of eternal fire; it may put thee in mind of what thou wast once, and of what thou must yet assuredly be, if grace by Christ preventeth not (Isa 66:24). Keep, then, thy conscience awake with wrath and grace, with heaven and hell; but let grace and heaven bear sway. Paul made much of a tender conscience, else he had never done as he did, nor suffered what we read of. 'And herein,' saith he, 'do I exercise myself, to have always a conscience void of offence toward God and toward men' (Acts 24:16). But this could not a stony, benumbed, bribed, deluded, or a muzzled conscience do. Paul was like the nightingale with his breast against the thorn. That his heart might still keep waking, he would accustom himself to the meditation of those things that should beget both love and fear; and would always be very chary, lest he offended his conscience. 'Herein do I exercise myself,' &c. Be diligent, then, in this matter, if thou wouldst be faithful with God. A tender conscience, to some people, is like Solomon's brawling woman, a burthen to those that have it (Prov 25:24). But let it be to thee like those that invited David to go up to the house of the Lord (Psa 122:1). Hear it, and cherish it with pleasure and delight.

Fourth. If thou wouldst be faithful to do that work that God hath appointed thee to do in this world for his name, then let religion be the only business to take up thy thoughts and time. 'Whatsoever thy hand findeth to do, do it with thy might' (Eccl 9:10). With all thy heart, with all thy mind, and with all thy strength. Religion, to most men, is but a by-business, with which they use to fill up spare hours; or as a stalking-horse, which is used to catch the game. How few are there in the world that have their conversation 'only as becometh the gospel'! (Phil 1:27). A heart sound in God's statutes, a heart united to the fear of God, a heart moulded and fashioned by the Word of God, is a rare thing; rare, because it is hard to be found, and rare because it is indeed the fruit of an excellent spirit, and a token of one saved by the Lord (Psa 119:80, 86:11). But this indifferency in religion, this fashioning ourselves in our language, gesture, behaviour, and carriage, to the fancies and fopperies of this world, as it is in itself much unbecoming a people that should bear the name of their God in their foreheads, so it cannot be but a very great and sore obstruction to thy faithful walking with God in this world (Rom 6:17). Gird up, then, thy loins like a man, let God and his Christ, and his Word, and his people, and cause, be the chief in thy soul; and as heretofore thou hast afforded this world the most of thy time, and travel, and study, so now convert all these to the use of religion. 'As ye have yielded your members servants to uncleanness, and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness' (Rom 6:19). Holy things must be in every heart where this is faithfully put in practice.

1. Daily bring thy heart and the Word of God together, that thy heart may be levelled by it, and also filled with it. The want of performing this sincerely is a great cause of that unfaithfulness that is in us to God. Bring, then, thy heart to the Word daily, to try how thou believest the Word today, to try how it agrees with the Word today. This is the way to make clean work daily, to keep thy soul warm and living daily. 'Wherewithal shall a young man cleanse his way?' saith David. 'By taking heed thereto according to thy Word' (Psa 119:9). So again, 'Concerning the works of men, by the word of thy lips, I have kept me from the paths of the destroyer' (Psa 17:4). And again, 'Thy Word have I hid in mine heart, that I might not sin against thee' (Psa 119:11). He that delighteth 'in the law of the Lord, and in his law doth meditate day and night, he shall be like a tree planted by the rivers of water, that bringeth forth his fruit in his season; his leaf also shall not wither, and whatsoever he doeth shall prosper' (Psa 1:2,3).

2. A continual remembrance that to every day thou hast thy work allotted thee; and that sufficient for that day are the evils that attend thee (Matt 6:34). This remembrance set Paul upon his watch daily; made him die to himself and this world daily, and provoked him also daily to wind up the spirit of his mind; transforming himself by the power of the Word, from that proneness that was in his flesh to carnal things (1 Cor 15:30-33). This will make thee keep the knife at thy throat in all places, and business, and company (Prov 23:2).

3. Let thy heart be more affected with what concerns the honour of God, and the profit and glory of the gospel, than with what are thy concernments as a man, with all earthly advantages. This will make thee refuse lawful things, if they appear to be inexpedient. Yea, this will make thee, like the apostles of old, prefer another man's peace and edification before thine own profit, and to take more pleasure in the increase of the power of godliness in any, than in the increase of thy corn and wine.

4. Reckon with thy own heart every day, before thou lie down to sleep, and cast up both what thou hast received from God, done for him, and where thou hast also been wanting. This will beget praise and humility, and put thee upon redeeming the past day; whereby thou wilt be able, through the continual supplies of grace, in some good measure to drive thy work before thee, and to shorten it as thy life doth shorten; and mayst comfortably live in the hope of bringing both ends sweetly together. But to pass this.

Works of John Bunyan: Works of John Bunyan: AN EXPOSITION UPON 2 TIM. 4:6-8-725

 

[Directions, as help to further this work.]

First. If thou wouldst be faithful to do that work that God hath allotted thee to do in this world for his name, labour to live much in the favour and sense of thy freedom and liberty by Jesus Christ; that is, keep this, if possible, ever before thee, that thou art a redeemed one, taken out of this world, and from under the curse of the law, out of the power of the devil, &c., and placed in a kingdom of grace, and forgiveness of sins for Christ's sake. This is of absolute use in this matter; yea, so absolute, that no Christian can do his word Christianly without some enjoyment of it. For this, in the 1st of Luke, is made the very ground of all good works, both as to their nature and our continuance in them; and is also reckoned there an essential part of that covenant that God made with our fathers; even 'that he would grant unto us that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness, before him all the days of our life' (Luke 1:74,75). And indeed, take this away, and what ground can there be laid for any man to persevere in good works? None at all. For take away grace and remission of sins for Christ's sake, and you leave men nothing to help them but the terrors of the law and judgment of God, which, at best, can beget but a servile and slavish spirit in that man in whom it dwells; which spirit is so far off from being an help to us in our pursuit of good works, that it makes us we cannot endure that which is commanded, but, Israel-like, it flieth from God even as from the face of a serpent (Heb 12:20; Exo 19). As Solomon saith, 'A servant will not be corrected by words, for, though he understand, he will not answer' (Prov 29:19). Get thou then thy soul possessed with the spirit of the Son, and believe thou art set perfectly free by him from whatsoever thou by sin hast deserved at the hand of revenging justice. This doctrine unlooseth thy bands, takes off thy yoke, and lets thee go upright. This doctrine puts spiritual and heavenly inclinations into thy soul; and the faith of this truth doth show thee that God hath so surprised thee, and gone beyond thee, with his blessed and everlasting love, that thou canst not but reckon thyself his debtor for ever. 'Therefore, brethren, we are debtors, not to the flesh, to live after the flesh' (Rom 8:12). That argument of Paul to Philemon is here true in the highest degree, thou owest to God for his grace to thee, 'even thine own self besides' (Phile 19). Paul further testifies, both in the 6th and 7th of Romans. In the one he saith, we are 'free from sin'; in the other he saith, we are 'dead to the law,' that our fruit might be unto holiness: that we might 'bring forth fruit unto God' (Rom 6:22, 7:4). For, as I said, if either thy ungodly lusts, or the power and force of the law, have dominion over thy spirit, thou art not in a condition now to be performing thy work to God in this world. I have heretofore marvelled at the quarrelsome spirit that possessed the people that Malachi speaketh of, how they found fault with, in a manner, all things that were commanded them to do; but I have since observed their ungodly disposition was grounded upon this, their doubting of the love of God, 'Yet ye say, Wherein hast thou loved us?' (Mal 1:2). And, indeed, if people once say to God, by way of doubt, 'Wherein hast thou loved us?' no marvel though that people be like those in Malachi's time, a discontented, murmuring, backward people about everything good. Read that whole book of Malachi.

Second. If thou wouldst be faithful to do that work that God hath allotted thee to do in this world for his name, then labour to see a beauty and glory in holiness, and in every good work: this tends much to the engaging of thy heart. 'O worship the Lord in the beauty of holiness; fear before him, all the earth' (Psa 96:9). And for thy help in this, think much on this in general, that 'Thus saith the Lord' is the wind-up of every command; for, indeed, much of the glory and beauty of duties doth lie in the glory and excellency of the person that doth command them; and hence it is that 'Be it enacted by the King's most excellent Majesty' is in the head of every law, because that law should therefore be reverenced by, and be made glorious and beautiful to all. And we see, upon this very account, what power and place the precepts of kings do take in the hearts of their subjects, every one loving and reverencing the statute, because there is the name of their king. Will you rebel against the king? It is a word that shakes the world. Well, then, turn these things about for an argument to the matter in hand, and let the name of God, seeing he is wiser and better, and of more glory and beauty than kings, beget in thy heart a beauty in all things that are commanded thee of God. And, indeed, if thou do not in this act thus, thou wilt stumble at some of thy duty and work thou hast to do; for some of the commands of God are, in themselves, so mean and low, that take away the name of God from them, and thou wilt do as Naaman the Syrian, despise, instead of obeying. What is there in the Lord's supper, in baptism, yea, in preaching the Word, and prayer, were they not the appointments of God? His name being entailed to them makes them all one glorious and beautiful. Wherefore, no marvel if he that looks upon them without their title-page goeth away in a rage, like Naaman, preferring others before them. What is Jordan? 'Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel; may I not wash in them and be clean?' saith he (2 Kings 5:10-12). This was because he remembered not that the name of God was in the command. Israel's trumpets of ram's horns (Josh 6:2-4), and Isaiah's walking naked (Isa 20:3), and Ezekiel's wars against a tile (Eze 4:1-4), would, doubtless, have been ignoble acts, but that the name of God was that which gave them reverence, power, glory, and beauty. Set therefore the name of God, and 'Thus saith the Lord,' against all reasonings, defamings, and reproaches, that either by the world, or thy own heart, thou findest to arise against thy duty, and let his name and authority alone be a sufficient argument with thee, 'to behold the beauty' that he hath put upon all his ways, 'and to inquire in his temple' (Psa 27:4).

Works of John Bunyan: Works of John Bunyan: AN EXPOSITION UPON 2 TIM. 4:6-8-724

 

Third. Another reason, why those that fear God should so manage their time and work for God in this world, that they may not have part to do when they should be departing this life, it is, because loitering in thy work doth, as much as in it lieth, defer and hold back the second coming of our Lord and Saviour Jesus Christ. One thing, amongst many, that letteth the appearing of Christ in the clouds of heaven, is, that his body, with the several members thereof, are not yet complete and full; they are not all yet come to the knowledge of the Son of God, 'to the measure of the stature of the fulness of Christ' (Eph 4:8-13); that is, to the complete making up of his body; for as Peter saith, 'The Lord is not slack concerning his promise, as some men count slackness, but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance' (2 Peter 3:9). And so also to the complete performance of all their duty and work they have for God in this world. And I say, the faster the work of conversion, repentance, faith, self-denial, and the rest of the Christian duties are performed by the saints in their day, the more they make way for the coming of the Lord from heaven. Wherefore Peter saith again, 'Seeing then that' we look for such things, 'what manner of persons ought we to be in all holy conversation and godliness, looking for, and hasting unto,' or, as it is in the margin, 'hasting the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat' (2 Peter 3:11,12). When the bride hath made herself ready, 'the marriage of the Lamb is come' (Rev 19:7). That is, the Lord will then wait upon the world no longer, when his saints are fit to receive him. As he said to Lot when he came to burn down Sodom, 'Haste thee to Zoar, 'for I cannot do anything till thou be come thither' (Gen 19:20-22). So concerning the great day of judgment to the world, which shall be also the day of blessedness and rest to the people of God, it cannot come until the Lamb's wife hath made herself ready; until all the saints that belong to glory are ready. And before I go further, what might I yet say to fasten this reason upon the truly gracious soul? What! wilt thou yet loiter in the work of thy day? wilt thou still be unwilling to hasten righteousness? dost thou not know that thou by so doing deferrest the coming of thy dearest Lord? Besides, that is the day of his glory, the day when he shall come in the glory of his Father and of the holy angels; and wilt not thou by thy diligence help it forward? Must also the general assembly and church of the first-born wait upon thee for their full portions of glory? Wilt thou by thus doing endeavour to keep them wrapt up still in the dust of the earth, there to dwell with the worm and corruption? The Lord awaken thee, that thou mayst see thy loitering doth do this, and doth also hinder thy own soul of the inheritance prepared for thee.

4. Another reason why saints should press hard after a completely performed the work that God hath allotted unto them is, because, so far as they fall short, in that they impair their own glory. For as the Lord hath commanded his people to work for him in this world, so also he of grace hath promised to reward whatever they Christianly do. For whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bound or free. Yea, he counts it unrighteousness to forget their work of faith and labour of love, but a righteous thing to recompense them for it in the day of our Lord Jesus (Heb 6:10; 2 Thess 1:6,7). This, well considered, is of great force to prevail with those who are covetous of glory, such as Moses and Paul, with the rest of that spirit. As the apostle saith also to the saints at Corinth, 'Be stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord' (1 Cor 15:50).

Having thus given you the reasons why God's people should be diligent in that work that God hath allotted for them to be doing for him in this world, I shall, in the next place, give you some directions, as helps to further you in this work. And they are such as tend to take away those hindrances that come upon thee, either by discouragement, or because of hardness and benumbedness of spirit; for great hindrances overtake God's people from both these impediments.

Works of John Bunyan: Works of John Bunyan: AN EXPOSITION UPON 2 TIM. 4:6-8-723

 

[Reasons to enforce this duty.]

First. Otherwise, the great and chief design of God in sending us into the world, especially in converting us and possessing our souls with gifts and graces, and many other benefits, that we might here be to the glory of his grace, is as much as in us lies, frustrate and disappointed. 'This people have I formed for myself,' saith he, 'they shall show forth my praise' (Isa 43:21): and so again, 'ye have not chosen me, but I have chosen you, and ordained you that ye should go and bring forth fruit, and that your fruit should remain' (John 15:16). God never intended, when he covered thy nakedness with the righteousness of his dear Son, and delivered thee from the condemning power of sin and the law, that thou shouldst still live as do those who know not God. 'This I say therefore,' saith Paul, 'and testify in the Lord; that ye henceforth walk not as other Gentiles, in the vanity of their mind' (Eph 4:17). What, a Christian, and live as does the world? (John 17:16). A Christian, and spend thy time, thy strength, and parts, for things that perish in the using? Remember, man, if the grace of God hath taken hold of thy soul, thou art a man of another world, and indeed a subject of another and more noble kingdom, the kingdom of God, which is the kingdom of the gospel, of grace, of faith and righteousness, and the kingdom of heaven hereafter (Rom 14:16-18). In these things thou shouldst exercise thyself; not making heavenly things which God hath bestowed upon thee to stoop to things that are of the world, but rather here beat down thy body, mortify thy members; hoist up thy mind to the things that are above, and practically hold forth before all the world that blessed word of life (1 Cor 9:26,27). This, I say, is God's design; this is the tendency, the natural tendency of every grace of God bestowed upon thee: and herein is our Father glorified, that we bring forth much fruit (Col 3:1-4; John 15:8).

Second. A second reason why Christians should so manage their time and the work that God hath appointed them to do for his name in this world, that they may not have part thereof to do when they should be departing this world, it is because, if they do not, dying will be a hard work with them especially if God awakeneth them about their neglect of their duty (1 Cor 11:30-32). The way of God with his people is to visit their sins in this life; and the worst time for thee to be visited for them, is when thy life is smitten down, as it were to the dust of death, even when all natural infirmities break in like a flood upon thee, sickness, fainting, pains, wearisomeness, and the like; now I say, to be charged also with the neglect of duty, when in no capacity to do it; yea, perhaps so feeble, as scarce able to abide to hear thy dearest friend in this life speak to thee; will not this make dying hard. Yea, when thou shalt seem both in thine own eyes, as also in the eyes of others, to fall short of the kingdom of heaven for this and the other transgression, will not this make dying hard? (Heb 4:1,2). David found it hard, when he cried, 'O spare me' a little, 'that I may recover strength before I go hence, and be no more' (Psa 39:13). David at this time was chastened for some iniquity; yea, brought for his folly to the doors of the shadow of death. But here he could not enter without great distress of mind; wherefore he cries out for respite and time to do the will of God, and the work allotted to him. So again, 'The sorrows of death compassed me, and the pains of hell gat hold upon me; I found trouble and sorrow: then called I upon the name of the Lord.' Ay, this will make thee cry, though thou be as good as David! Wherefore learn by his sorrow, as he also learned, at last, to serve his own generation by the will of God, before he fell asleep. God can tell how to pardon thy sins, and yet make them such a bitter thing, and so heavy a burden to thee, that thou wouldst not, if thou wast but once distressed with it, come there again for all this world, Ah! it is easy with him to have this pardon in his bosom, when yet he is breaking all thy bones, and pouring out thy gall upon the ground; yea, to show himself then unto thee in so dreadful a majesty, that heaven and earth shall seem to thee to tremble at his presence! Let then the thoughts of this prevail with thee, as a reason of great weight to provoke thee to study to manage thy time and work in wisdom while thou art well.

Works of John Bunyan: Works of John Bunyan: AN EXPOSITION UPON 2 TIM. 4:6-8-722

 

[Paul is ready to depart, having done his work for God in this world.]

Third. The third thing to be considered in the words is this, that the apostle, by saying, 'I am now ready,' doth signify that now he had done that work that God had appointed him to do in the world. 'I am now ready,' because I have done my work; this is further manifest by the following words of the text: also  'I am now ready to be offered, and the time of my departure is at hand'; namely, my time to depart this world. The words that follow are much to the purpose, 'I have fought a good fight, I have finished my course,' &c, much like that of our Lord Jesus. 'I have finished the work which thou gavest me to do' (John 17:4). Now then, put all these things together, namely, that I am to be offered a sacrifice, and for this my enemies are ready, my heart is also ready; and because I have done my work, I am therefore every way ready. This is a frame and condition that deserves not only to stand in the Word of God for Paul's everlasting praise, but to be a provoking argument to all that read or hear thereof, to follow the same steps. I shall therefore, to help it forward, according to grace received, draw one conclusion from the words, and speak a few words to it. The conclusion is this: That it is the duty and wisdom of those that fear God so to manage their time and work that he hath allotted unto them, that they may not have part of their work to do when they should be departing the world.

[THE CHRISTIAN'S DUTY AND WISDOM TO BE THUS READY.]

This truth I might further urge from the very words of the text, they being written on purpose by Paul to stir up Timothy and all the godly to press hard after this very thing. But to pass that, and to remind you of some other scriptures that press it hard as a duty, and then to proceed to some few examples of the wise and most eminent saints. Which, when I have done, I shall, 1. Show your reason for it. 2. Give you encouragement for it. 3. Press it with several motives. 4. Make some use and application of the whole, and so conclude.

That this is the duty and wisdom of those that fear God, you may see by Christ's exhortation to watchfulness, and to prepare for his second coming; 'Therefore be ye also ready; for in an hour as ye think not, the Son of man cometh' (Matt 24:44). These words, as they are spoken to stir up the godly to be ready to meet their Lord at his coming, so because the godly must meet him as well in his judgments and providences here, as at his personal appearing at the last day; therefore they should be diligent to be fitting themselves to meet him in all such dispensations. 'And because,' saith God, 'I will do this unto thee; prepare to meet thy God, O Israel' (Amos 4:12). Now death is one of the most certain of those dispensations; yea, and such, that it leaveth to those no help at all, or means to perform for ever, that which, shouldst thou want it, that is lacking to thy work. Wherefore Solomon also doth press us to this very work, and that from this consideration, 'whatsoever thy hand findeth to do, do it with thy might, for there is no work, nor device, nor knowledge, nor wisdom, in the grave, whither thou goest' (Eccl 9:10). Baulk nothing of thy duty, neither defer to do it; for thou art in thy way to thy grave, and there thou canst not finish ought that by neglect thou leavest undone; therefore be diligent while life lasts.

Another scripture is that in Peter's epistle to those who were scattered abroad. 'Seeing,' saith he, 'that ye look for such things, be diligent, that ye may be found of him in peace,' &c. (2 Peter 3:14). He is there discoursing of the coming of Christ to judgment, as Christ also was in the other; and from the certainty and dread of that day he doth press them on to a continual diligence, and is to be understood as that of Paul to Timothy, a diligent watching in all things, that as he saith again, they may stand complete in all the will of God, not lacking this or that of that work which was given them to do of God and this world (2 Tim 4:5). Much might be said for the further proof of this duty; but to give you some examples of the godly men of old, whereby it will appear, that as we must do it so it is also our wisdom. And hence,

It is said of Enoch, that he 'walked with God' (Gen 5:22), and of Noah, that he was faithful in his generation, and also 'walked with God' (Gen 6:9). That is, they kept touch with him, still keeping up to the work and duty that every day required; not doing their duty by fits and by starts, but in a fervent spirit they served the Lord. So again, it is said of Abraham that his work was to walk before God in a way of faith and self-denial, which he with diligence performed. And therefore the Holy Ghost saith, he 'died in a good old age' (Gen 25:8); thereby insinuating that he made both ends meet together, the end of his work with the end of his days, and so came to his grave, 'in a full age, as a shock of corn cometh in in his season' (Job 5:26). Jacob also, when he blessed his sons, as he lay upon his death-bed before them, doth sweetly comfort himself with this, after all his toil and travel, saying, 'I have waited for thy salvation, O Lord,' as if he had said, Lord, I have faithfully walked before thee in the days of my pilgrimage, through the help and power of thy grace; and now having nothing to do but to die, I lie waiting for thy coming to gather me up to thyself and my father: so, when he 'had made an end of commanding his sons,' now his bottom was wound, 'he gathered up his feet into the bed, and yielded up the ghost, and was gathered unto his people' (Gen 49:18-33). Caleb and Joshua are said to be men of excellent spirit, because they were faithful in this their work (Num 14:24). David was eminent this way, and had done his work before his death-day came: 'After he had served his own generation by the will of God,' then he 'fell on sleep' (Acts 13:36). Which in the Old Testament is signified by three passages, 1. By losing his heart before his death, thereby showing his work for God was done, he now only waited to die. 2. By that passage, 'these are the last words of David,' even the wind-up of all the doctrines of that sweet psalmist of Israel (2 Sam 23:1,2). 3. That in the Psalms is very significant, 'The prayers of David the son of Jesse are ended' (Psa 72:20). In the whole, they all do doubtless speak forth this in the main, that David made great conscience of walking with God, by labouring to drive his work before him, that his work and life might meet together: for that indeed is a good man's wisdom. Job had a great conscience also as to this very thing, as witness both God's testimony and his own conscience for him (Job 1:8, 31). Elijah had brought his work to that issue that he had but to anoint Hazael to be king of Assyria, Jehu to be king of Israel, and Elisha prophet in his room, and then to be caught up into heaven (1 Kings 19:15,16). What shall I say? I might come to Hezekiah, Jehoshaphat, Josias; with old Simeon also, whose days were lengthened chiefly, not because he was behind with God and his conscience as to his work for God in the world, but to see with his eyes now at last the Lord's Christ: a sweet forefitting for death! Zacharias, with Elizabeth his wife, that good old couple also, how tender and doubtful were they in this matter, to walk 'in all the commandments and ordinances of the Lord,' in a blessed, blameless way! (Luke 1:6, 2:25). Their son also is not to be left out, who rather than he would be put out of his way, and hindered from fulfilling his course, would venture the loss of the love of a king, and the loss of his head for a word (Mark 6:17,18). All these, with many more, are as so many mighty arguments for the praise of that I asserted before, to wit, that it is the duty and wisdom of those that fear God, so to manage their time and work, that he hath here allotted unto them, that they may not have part of their work to do when they should be departing this world. I might also urge many reasons to enforce this truth upon you, as,