Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines.

THE CROVVNE OF RIGHTEOUSNES: OR, The glorious Reward of FIDELITY In the Discharge of our DUTY.

SERMON. LIII.

2 TIM. 4.7, 8.

I have fought a good fight, I have finished my course, I have kept the Faith: Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the Righteous Judge, shall give me at that Day: and not to me only, but unto them also who love his Appearing.

I Shall not detain you by any impertinent Preface, sith the shortness of time for this Service, together with the in∣dulgence of this so Learned an Auditory, anticipates an Apology, and gives hope of much Candor, under so manifold Impr•…•…parations.

And so I address my self to the serious business of my Text; The scope whereof amounts to this sum; Name∣ly, to comfort Timothy about the night approach of Saint Pauls Martyrdeme, mentioned, ver. 6. The argu∣ments of consolation are two, each depending on the other. * 1.1 The first taken from his Holy course of life, constantly continued, comfor∣tably finished, ver. 7.2. The second; from the certainty of his Blessed estate, assured to him after this Life, ver. 8. And indeed, the Apostle seems to put on him the effe∣ction of a dying Father, willing to inhibit, or at least to * 1.2 moderate the passions (which like Ambergreese may do well in a compound of grace) of his indeared chil∣dren, encompassing, as * 1.3 Jacobs Sons, his Death-bed; as if he had thus * 1.4 drropt his words upon them: What do yethus * 1.5 weeping and breaking my Heart? * 1.6 God, my

own* 1.7 Conscience, your selves are witnesses, how holily, and without crime, I have * 1.8 passed the time of my sojourning here, God, by his grace hath (according to his promise) * 1.9 preserved me * 1.10 blameless unto the end: You know what happy things he hath * 1.11 prepared for them that love him, in the * 1.12 Beginnings whereof my Soul shall enter, at my * 1.13 Dissolution; the * 1.14 fulness, and consummation I expect at that great and * 1.15 notable day of the general Resurrection, and Retribution: Right so the Apostle here, to the same effect, to comfort Timothy, whom (having * 1.16 begot∣ten him spiritually through the Gospel, to the Faith of Christ) he found even as a Natural * 1.17 Son, with his Father most affectionately tender, obedient and observant, unto his very last expiration: I am now ready to be offered, and the time of my de∣parture is at hand; (yet nevertheless be comforted, for) I have fought a good fight, &c. and henceforth, there is laid up for me a Crown of righteousness, &c. This for the Context, and scope of this Scripture.

I have fought a good fight. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the expression is borrowed from those who strive for * 1.18 masteryes, and after a sharpe incounter, or heat of Contention, do at last prove * 1.19 Conquerors.

I have finished my Course, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 * 1.20 id est. Cursum certaminis, qualis est eorum, qui in stadio currunt, as Estius expounds it; The speech being taken from such as run in a race, who give not out till the prize be obtained, see 1 Cor. 6.24, 25, 26. I have kept the Faith.] * 1.21 That is, That Fidelity, or trust, and faithfulness, which he had con∣stantly made good in the discharge of his Apostleship, and Ministery, in preaching the Gospel far and neer, throughout many Regions, from the time of the first Commis∣sion of the same, unto his * 1.22 Dispensation: The Apostle in his own practise, accom∣plishing that, which he required in all other the Stewards of like sacred Mysteries, 1 Cor. 4.2. for this also, he gave God thanks, for counting him faithful, in putting him into the Ministery, committing the glorious Gospel unto his * 1.23 trust, 1 Tim. 1.11, 12. upon which he was assured of his, Euge, Bone serve, & fidelis. Well done, good and * 1.24 faithful Servant, enter into thy Masters joy. Ere I come to the more particular eluci∣dation of the parts, I may not omit to mention those quaeries, and resolutions, which some of the antient Fathers have not unprofitably raised, & given upon these words.

The first whereof is this; * 1.25 Whether Saint Paul did not, under this profession, boast in a kind of vaunting ostentation?

Answ. * 1.26 To this St. * 1.27 Chrysostome makes answer thus; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, He doth not magnifie himself, or boast in any way of vain-glorious * 1.28 Ostentation, (a sin which, else where, he extreamly cautions against, Phil. 2.3. Gal. 2.16) but they are the words of a Saint, uttered in a modest, meek, and humble protestation, whereby he owneth the graces of God within him, and gives all the glory in their vigorous exercise, to God the Original Fountaine, * 1.29 and bestower of them.

Quaest. * 1.30 Whether Saint Paul did well to Commemorate, and make mention of his gracious Actions, and good Deeds?

Answ. * 1.31 To which Saint Gregory makes answer thus; Fas est viris fanctis in morte recordari, imo & recolere virtutes vitae actae, &c. It is lawful for Holy men, and Saints of God, in Death to recollect, and to recount the vertuous deeds of their for∣mer lives past; Not indeed, as an occasion of exaltation in themselves for the same; But, Ut fiduciam pr••beant, & desporantem timorem premant, for the suppression of fear, and Desperation, in the last Houre; in as much as good works are the * 1.32 fruit of a saving Faith; that, as Faith justifies the person in a Correlation to Christs merits, (it as an hand * 1.33 receiving, apprehending, and applying them as all-sufficient to the soul;) so good works (being the way to eternal life, Eph. 2.10.) Decla∣ratively, and Praesentially justifie the Faith, shewing it not to be Counterfeit or dead, but Real, and living; It being the innate property of such a Faith to be * 1.34 vivacious, manifesting it self in its godly * 1.35 Operations: Hence was the saying of the Schoole Divines, that Charitas was forma virtutum, Charity (which is the * 1.36 sum of the Law) confisting in love towards God, for his own sake, and towards our * 1.37 Neighbour, for Gods sake, it was the Form of the Theological Vertues: Not but that Faith, and Hope, and other graces of the Spirit, have their own several and

particular Formes, which do specifically form them to their own Identical Natures, and diversifie them from others, so that Faith is not Hope, nor Hope is not Charity; but for that love, doth as it were, form them to acceptability before God, to this purpose may be applicable that practise of zealous Nehemiah, Chap. 13.14. Re∣member me, O my God, (saith he) concerning this, and wipenot out my good Deeds, that I have done for the House of my God, and for the Offices thereof: and the like is that we also read of good King Hezekiah, upon a Summons to Death, Isa 38.3. And he said, Remember now, O Lord, I beseech thee, how I have walked before thee in Truth, and with a perfect heart, and have done that which is good in thy sight.

A third Quaerie is, * 1.38 Whether Saint Paul spake all this, as out of a self-confidence, without having an eye to Gods Divine assistance therein?

Answ. * 1.39 To which, saith venerable Bede, Absit ut tantus Doctor ignoraverit le∣gem Dei, Deut. 8.17. God forbid that so great a Doctor should be unacquainted with the word of God, which teacheth utterly to declaim all self-power, though it were but to become wealthy, or potent, even in things Temporal; yea, himself seriously acknowledgeth all spiritual sufficiency to be of God, 2 Cor. 3.5. ever∣more ascribing the total of his supernaturals to the free grace of Christ, 1 Cor. 15.10. through whose strength alone it was that he discharged his Trust in the Gospel, and went through with all other gracious performances, Phil. 4.13.

The fourth, * 1.40 and last Querie is, How Saint Paul came to know so assuredly, that there was a Crown of Righteousness laid up for him in Heaven?

Answ. * 1.41 To which some answer, that he had it by Revelation extroardinary, as an Apostolical priviledge daigned to him from God, the better to chear him on in the course of the Gospel, and to steel his resolutions against all opposers of the glo∣rious truth therein revealed: or, as Anselme thus, He had that assurance, Non re plenissima, sed spe firmissima: grounded upon a firm hope, and expectation: But of this more anon.

Having thus pointed at the Quaeries: I come now to the more particular hand∣ling of the words, out of which I observe two general parts,

1. A solemn profession of the discharge of his Office, verse 7.

2. A large Remuneration, and Reward of that Discharge, ver. 8.

In the former, we have; 1. The Person, I. 2. His Act, fought. 3. The object of that Act, A fight. 4. The quality of that fight, A [good] fight. 5. The time of all this noted from the expression in the Proeter tense, I [have] fought, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I have fought a good fight: the rest of the words in this verse I take to be upon the matter, but as the exegesis, and exposition of the former.

In the second main part, the reward; We have it amplified. 1. By the Donor, or bestower of it, The Lord, described here by a Periphrasis, and styled, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Righteous Judge. 2. By the Title given to it, A Crown of Righteousness. 3. By the manner of it, it is laid up. 4. By the time of Donation, In that Day. 5. By the persons to whom bestowed, To Paul himself; and that, not by any re∣strictive enclosure, as if only to himself, and to none other besides; but by a far∣ther expansion, it reacheth unto others with himself; provided they be found un∣der due qualification of loving the appearance of the Judge; Not unto me only, but unto them also that love his appearing.

These, at least, as to my observation, are the parts of this Scripture; which be∣ing so many, I must be constrained, as the Disciples passing through the Corn∣fields upon the Sabbath day, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to pluck but an ear, * 1.42 or two of the choysest notice; or as some Lapidaries of rich Jewels are wont, shew them on∣ly in a short cursory view, and so lay them up again,

The first words, I have fought a good fight, admit of a divers Interpretations, yet each of them suitable to the Analogy, and proportion of Faith.

They may then be taken, * 1.43 either as the expression of Sain Paul himself, quatenus Apostolus, as under the notion of an Apostle: or else as a Christian, in the condi∣tion with other Members of the Church of Christ with himself, for that we read in the close of the eighth verse, The Crown of Righteousness was laid up for all that loved the appearing of the Lord.

If we take them in the former sense, then from the first particular, The Person; The note of * 1.44 Magalian is opposite, Stus Paulus Dux fuit, & antesignamus ea∣rum quoe proecipiebat; That we look at Saint Paul as an exemplary leader to all his successors, (though indeed not in an Apostolical Latitude, yet) in the office, and work it self of the Ministery, practically first doing what he would have others to observe in, and about the dispensation of the Gospel: see Phil. 4.9. And this was our Saviours own Course, Act. 1.1. He began to do and Teach, first to do, and then to Teach; its noted by Barradius upon that Prophesie, Isa 9.6. which had relation to our Saviour, it was said, The Government should be upon his shoulders; intimating, that himself would first bear in his own person, what he intended to im∣pose upon others, to wit, in things capable of Imitation; even as he said unto John Baptist, when he tender'd himself to be Baptized of him, and he in an humble re∣nuence grew shy, as deeming himself unworthy of so great an Honour, Mat. 3.15. Suffer it to be so now, saith he, for thus it becometh us to fulfil all Righteousness; Hac est enim Justitia, ut quod alterum facere velis, prior ipse incipias, & tuo ali∣os horteris exemplo, as Saint * 1.45 Ambrose expounds the words; This was righteous∣ness, that is, an equal, and just thing, that what thou wouldest have another to ob∣serve, and do, thou thy self shouldest first exemplisie in thine own actions suitably; whereunto was that serious advise of Saint Paul unto his Son Timothy, 2 Tim. 4.16. Take heed unto thy self, and unto thy Doctrine, for so thou shalt both save thy self, and those that hear thee; Where the chiefest heed was to be given to himself: Tru∣ly spake * 1.46 Saint Gregory, cum Imperio docetur, quod prius agitur, quam dicatur, Then shall we with Authority speak what we do, when we do what we speak: But this is a Discourse fitter for a Visitation, then a Funeral; were it not, that it is at the obsequies of such a worthy Divine, (for whom we now perform this last Chri∣stian good office) whose practise herein was an accurate Comment upon the whole speech.

From the second and third particular, (in this acception of the words) its obvi∣ous to every apprehension, that the work of the Ministery is a Fighting, yea, a continual Warfare: so Bruno, and with him * 1.47 Espencoeus observes, that where the Verb and Substantive run in the same termes, one conducing to, the other to perfect the Emphesis of the expression, there is evermore a [Frequency] of that Act im∣plyed: I should but cast drops into the Ocean, to endeavour a large proof of so clear a Truth: Whilest Noah, both by his Lips and by his Hands (in * 1.48 building the Arke) was a * 1.49 Preacher of Righteousness, in the old world, was it not thus? whilst the spirit of God (in his Ministery) * 1.50 strove with the obstinate corruptions of that wicked world, what aspersions, what oppositions, what misusages, and aba∣sures had the Prophets in their dayes, being * 1.51 derided, traduced, * 1.52 misufed, insulted on, even for the Conscientious discharge of their Function? the precious Sons of Sion comparable to fine Gold, how were they esteemed as earthen Pitchers, the work of the hand of the Potter? Lam. 4.2. And, who knows not the exact accomplish∣ment of old Simeons Propecy of our Saviour himself, Luke 2.34. How he was set for a sign, which was and should be * 1.53 spoken against, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for a signe of contradiction, he should be as a common mark, whereat the arrows of re∣proach shall be fully shot: * 1.54 Of all the Holy Apostles its noted, 1 Cor. 4.13. They were made as the filth of the world, and the * 1.55 off-scouring of all things continu∣ally; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifieth that rejectament, which is scaped from the dirty pavement from whence the shooes gather defilement; * 1.56 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, it being a word in a Composition, carryes with it the greater Emphesis, and denotes the polluted rakings of the streets, fit for nothing but the common Dunghil; In so low a state of abjection, and in so vile an esteem were those very * 1.57 Ambassadors of Heaven, a∣mong an Atheistical and * 1.58 crooked generation: our very Apostle here professeth, 1 Cor 15.32. That he fought with beasts at Ephesus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some would have meant Literally, of his being dilaniated, and rent in his body (as many Primitive Christians were in the first Cruel times of raging persecution) by wild Beasts; to which Nero, that Dedicator Damnationis, * 1.59 as Tertullian slyles him, being himself a Lyon, * 1.60 was wont Tyrannically to cast the bodies of the Christians:

But others better, in my poor understanding, expound it of those Ethical or Moral Beasts, who with Demetrius, and the rabble that cryed up the great Diana of the Idolatours Ephesians, so violently withstood and opposed Saint Paul, who cryed down that their abhominable superstition at Ephesus; Act. 19. in which place a great door, and effectual was opened unto him, but there were many * 1.61 Adversaries, 1 Cor. 16.8, 9. those Apostles indeed experimenting the proof of what their Lord and Master foretold them, that they must be sent forth even as sheep among * 1.62 Wolves, who would attempt to tear them in pieces: and which of us in particular, encounters not his discouragements? Yea, woe is me! We seem to be fallen into those times, wherein many men (as if directly * 1.63 infatuated from Heaven) out of a grosse misprision apprehend the Ministery it self the greatest inconvenience; and (that great cheat, that grand Pantomime of Christendome, the cunning Jesuit) now almost bare-fac'd hath instilled (as is feared) so pernitious a principle into such as are (for ought we can see) willing to be deceived, as to question the * 1.64 office it self, and to dispute the Institution; as if they would have men scorn the Physitian when sickest, and shun the Chirurgion when forest; And (which must be forgot∣ten) there not wanting some, who are apt to charge on that secret Calling, the occasion, if not the cause of all the Calamities of this latter Age: Just as those of whom Suidas reports, that they were wont to write with Ink or blood on a glass, and so set it against the Moon, making all those spots or blurres that were in the glass, to be in the Moon, and not at all in the glass, upon which alone they were written: mean while, never at all anatomizing their own Ulcerous, Corrupt in∣sides, or repenting for their * 1.65 loathsome self-abhominations (and among them as principle, for the contempt of Gods faithful Ministers.) Which sins becoming so Epidemical, and National, as they are, call for Wrath and Indignation from the Lord, who is here styled in my Text, the Righteous Judge. And yet, though this be a Fight, nevertheless it is, for the quality, a [good] Fight, and that for these reasons;

First of all, because its undertaken for the * 1.66 Faith of Christ, and for the Salva∣of Souls, whereof even one single one is more worth than a * 1.67 whole World; O what comfort will it be, in the day of retribution, when a * 1.68 faithful Minister, after all his sharp conflicts with the wayward oppositions of corrupt men, shall say; Loe me, and the * 1.69 people, which thou hast given me, as the fruit of all my labour in thy Gospel, being able thus to give up an * 1.70 account with joy, and not with griefe.

Secondly, Because its undertaken for a good reward, which is no less, than a Crown of Kighscousness; What Saint Gregory said of afflictions for a good Consci∣ence, will hold here alone, Consideratio proemii minuit vim flagelli, The conside∣ration of the Reward, abates of the Difficulty of the Fight; even so its noted of Moses, that having respect unto the recompense of the reward, he preferred the reproach of Christ to all the richest treasures in AEgypt, Heb. 11.26. the same was it likewise that animated that noble Prophet under all his discouragements, and fruitless endeavours among men, Isa. 49.4. I have laboured in vain, and spent my time for nought, yet surely my Judgment is with the Lord, and my work, that is the reward of my work is with the Lord; who rewardeth his Ministers; secundum laborem, though not secundum proventum, as Saint Bernard speaks according to their Labour, and pious endeavours, which themselves undergo in the Gospel, though not according to the success of their Labours, which is * 1.71 Gods alone to be∣stow.

And thus farr of the words, in their first acception, uttered by Saint Paul as an A∣postle.

I might next consider them also, as spoken in the name of all other Christians at large, even of all such as, who love the appearing of the Lord. Christ Jesus at his coming.

And under that notion of them, we may observe, That the Life of a Christian is a continual warfare upon the Earth, so Chrysologus, Christiano militars est, id quod vivit in seculo, suitable unto that of Job, Chap. 7.1. Where the word rendered an

appointed time, is by many translated a Warfare, which was hinted to us in the first * 1.72 enmity between the two seeds; after again, in Esau and Jacob * 1.73 strugling together in the same womb; and to this effect is that speech of our Saviour, I came not to send Peace on the Earth, but War, Division * 1.74 and variance, namely, between Grace and Corruption; which was experimented mightily in the breast of this our Apostle, when the Law in his Members rebelled against the Law of his Mind, Rom. 7.23. it was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a warring Law; and elsewhere he faith, The flesh lusteth against the spirit, as the spirit lusteth against the flesh, Gal. 5.17. and to the same pur∣pose also Saint James, Chap. 4.1. From whence come Warres, and Fightings among you? Come they not hence, even of your Lusts, that Warre in your Members? Surely Contention comes from Corruption; see likewise, 1 Pet. 2.11.

Now, I might here take occasion to treat of the Doctrine of the spiritual War∣fare, and pursuing the Metaphor, present you with those several things that concurre to make up a compleat Battaile; as 1. A Bickering, and encounter it self, Nisi proecesserit pugna non potest esse Victoria, as Saint * 1.75 Cyprian, there cannot properly be said to be a Victory, where never was a fighting, delicata jactatio est, vbi periculum non est, its but a fond, or effeminate kind of boasting of a Conquest, where never was danger. 2. In a Warre there must be Enemies, with whom to encounter, quis enim oertat nisi inimicum habet? saith Prosper, there cannot be a Contention, where there is not an Adversary: Now in this Warfare, the great and the grand Adversary is the Devil, who, with an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is styled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Adversary, 1 Pet. 5.8. Jam. 4.7. He is as the chief Champion, the World also and the Flesh as under him.

Sunt tria quoe tent ant Hominem, Mundus, Caro, Doemon.

And in relation to the several Temptations of each of these, Schoolmen have given them distinct names, or Titles, being called by them, either Obrepentes, or Ascendentes, or Immissoe: Those which are from the World seem full of flattery, and creep one after a sort, insensibly, and deceive us; Those from the flesh ascend, as it were out of our selves, therefore the more dangerous, because the less preceptible, they being so pleasing to Corrupt Nature, and a self-snare: Those from the Devil are sent from without, with more vehemency, therefore called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Darts, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ephes. 6.16. because cast into a man; for in very deed the Devil * 1.76 knows no mans Heart. onely deales, at first, (till after further experience) by Conjecture; all which (if I had time) it were easie to enlarge upon. 3. In a Warre, there must be Armes, and Weapons; and to furnish our selves with these, we have a full Armoury, or panoply in the Holy Scriptures; The whole armour of God we have for all sorts of Weapons, whether Offensive or Defensive, in Ephes. 6.13, 14. &c. 4. There must be policies, or stratagems in War; meanes to Circumvent, disappoint, over-reach, overthrow the Enemy, &c. These and many the like, are the parts to make up this spirituall warfare: all which must of necessity, (if, as it ought to be spoken to fully) willingross more time, than I have left to go through with my other busi∣ness.

Wherefore, waving that so copious a Theame, at this present; I proceed on now to the second general part of my Division, which is the Remuneration, or reward of Saint Pauls fidelity in the discharge of his trust. in the Dispensation of the Gos∣pel; Henceforth is laid up for me a Crown of Righteousness, &c.

Much (but that I study Brevity) might be said of the Dignity of this reward, it being stiled, a Crowne; and largely also I might discourse of the certainty thereof proved, and assuredly to be made good, partily from the promise of God, of that * 1.77 faithful God, who is ever * 1.78 mindful of it, and never disappointeth a true believer of performance, namely, so as he promiseth, Esau 40.10. Behold, the Lord God will come with a strong hand, and his arme shall rule for him, behold his reward is with him. See also Isa. 62.11. and Psal, 31.19. The Psalmist seemeth, after a sort, ravished, and in a kind of extasie, transported out of himself, in wonder at the meditation, O how great is thy goodness, which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, before the sons of men! And elsewhere, Psal. 58.11. Verily there is a reward for the righteous, doubtless he is a God that judgeth

in the earth. And Heb. 6.10 God is not unrighteous to forget, &c. nor was ever any mans labour (maugre the blasphemy of all those Infidels, Mal. 3.14.) in vain in the Lord, 1 Cor. 15.58. See also Rom. 2.7. And this is partly also to be made good from the meritorious expiation of the Lord Christ, the vertue whereof extend∣ed not onely to a deliverance from all paine and misery, which he purchased by his Passion; but also to the opening a way to everlasting happiness, by his all-glorious Resurrection, and Ascension, Rom. 8.32.2 Pet. 1.11. Joh. 14.2. And lastly, this may be collected likewise from the present afflictions of Gods servants, 2 Thes. 1.5. for else, as the present case now stands with them, they are in this life of all men else most miserable, 1 Cor. 15.19.

Now, the Schoolmen have reduced the sum of all the future Blessedness, and Re∣ward, unto two main heads, which they stile, Dotes animoe, & Corporis; as it were, the Dowries of the Soul and Body, both which, as they have been sharers in obedience, so shall they also be in the Compensation of the just reward. Those of the Soul are these.

1. The clear * 1.79 Vision of God, which they say is, tota merces, beholding him * 1.80 face to face, namely, so far as a finite Being (for so our Humane Nature continues still, though glorified) may be capable to apprehend of that Majesty, which is Infinite; in this advanced condition, the Soul (which is here clogg'd, and drossy, and much praegravated by the Body, subject to corruption) shall beatifically see God, as he is, in the full splendor of his immortal glory; whereas beneath, it seeth onely in part, and knoweth but in part, nor can the greatest part of our sublunary knowledge, make up the least part of our Ignorance; the discovery that we have now of Heaven, is but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as by reflexion from a glass Darkly, being changed into the I∣mage of God, by degrees, from one glory to another, 2 Cor. 3.18. but then, all clowds shall be dispelled, the Intellectuall eyes fully cleared up into a perfect and bright serenity, and withall enjoy a sweet oblectation, Contentation and Delight ac∣companying that inexpressible and blisseful Vision.

2. In the will, perfect fruition of the Divine glory, tention, and (for the measure of the Creature) Comprehension, a compleate assimilation, and likeness to that glori∣ous Majesty, in Holiness and Righteousness; In those new Heavens dwelleth nothing but righteousness, 2 Pet. 3.13.

3. In the whole Soul, Joy unspeakable and full of glory, 1 Pet. 1.8. In the Body, 1. Impassibility, it is not, nor can be subject there to any Ach, Ague, or Paine, no dis∣contenting or agonizing vexations whatsoever, All Tears shall be wiped away from our eyes, Rev. 7.17.2. Agility, expedite quickness, free from all manner of Lumpish ponderosity, or defatigration whatsoever; Yea moreove perfect Charity, and glorious splendor, such as the Sun it self, in its full Brightness partakes not of: Here below the Beauty of the Saints is shadowed, and much clouded, partly by the interposition of Hypocrifie (Copper often passing before weak eyes for Gold, Formality for Reality) eclipsing that * 1.81 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and simplicity which would both * 1.82 adorn the Gospel, and grace the purity of profession: partly also by afflictions, to which the godly are * 1.83 appointed in this life, where Christianus, is quasi Crucianus, and that * 1.84 Baptisme of blood, & Suffering is made the character of a true Believer, as that of Water is of an outward visible Member of the Church: And partly also by Corruption, which like spriggs, or suckers sprouting forth even under the choycest grasse, will sometimes be shewing of it self in the defection of our best actions, yea, in some particulars of * 1.85 Exorbltancy; so that whereas, in these several regards, the Beauty of the Saints is much obtenebrized, and obscured, yet then shall they * 1.86 shine forth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, even as the Sun from out of a Clowd, in full clarity, and re∣fulgent * 1.87 glory; which was praefigured, after a sort, in that shining transfiguration of our Saviour upon the Mount, Mat. 17. When the vision was so glistering, and re∣splendant, that Peter could have been contented, (though but from that glimpse of glory) to have erected a * 1.88 Tabernacle, for a farther sight and Contemplation, he found it so sweet, that it was good to be there longer. 3. Lastly, To all this may be added Immortality, as the Diamond set in the ring of all the rest, their Mortality hath put on Immortality, the Body never more, after it is cloathed upon therewith, being subject unto Corruption, Death it self is then struck dead, and swallowed up in a final

Victory unto all Eternity: * 1.89. To which purpose ye may do well to meditate at leisure those very apposite and pertinent Scriptures, 1 Pet. 5.4.2 Cor. 5.1. Rev. 2.11.1 Cor. 15.54.55. compared with Hos. 13.14. and to this purpose the places of blisse are styled c mansions, or abiding and resting places, John 14.2.

And this is the reward, couched under this Metaphor of a Crown, the Bliss where∣of, indeed, transcends the skill, and tongue even of Angels themselves to express: Saint Paul speaking of the excellent goodness was treasured up, but in the gifts and graces of Regeneration in this life, saith even of them, that the natural eye hath not Seen, nor the ear Heard, nor hath it entred into the Heart of an unspiritualized man, to conceive the things which God hath prepared for them that love him, 1 Cor. 2.9. Much less surely can this be done, * 1.90 Excellent glory above in Hea∣ven; Wherefore the joy thereof being so incomprehensible, as it is, when it could not enter into the faithful servant mentioned in the Gospel, then he was bid to enter into it, even into that joy of his Master, Mat. 25.21. And thus far of the remu∣neration it self at large, both in the Certainty and the Dignity thereof, It is a Crown of Rightiousness.

I come next to consider the Donor, or the Bestower of the same, the Lord, set forth unto us here, under the periphrasis of being 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Righteous Judge.

Where note, saith the Roman Catholique, that the Reward is a Reward of Justice, not of favour, rende•…•…ed as a due debt, not given as a gratuitous benevolence, so Cajetan on the Text, Dicendo, reddet Justus Judex, debitum jus significate; and, so by consequent, the good works, to which its rendered, are properly meritorious, and God shall be unjust if he deny them his due reward, even due of debt: But whilest these overweening spiders suck poyson, the Humble Bees draw honey from these fra∣grant and sweet flowers: To Cajetan (though none of the meanest Schoolmen) we may oppose Primasius, who hath this more solid expression, quomodo •…•…st ac•…•…rona bebita redderetur, nisi prius illa gratuita donaretur? * 1.91 How can that Crown be said to be ren∣dered as due, unless first it was bestowed as free? and again, oper a Bona sunt Dei bona, The Lord in crowning our good deeds, doth but reward us with his own gifts; in this case we must be all constrained to say as David, on another occasion, 1 Chron. 26.14. All things come of thee, and of thine own have we given thee; Wherefore, Saint Paul (the great Assertor of free grace) hath styled most fitly life eternal it self, (wherein consisteth the absolute consummation of all graces) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a free gift, Rom. 6.23. a word not used in any Heathen Author, but peculiarized to the * 1.92 inspired penmen of Holy Writ; besides, the manner of the Apostles expression is very remarkable, even in this very Text, where the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, [is laid up] and the other of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 [shall give] both these expressions imply a free donation, no meritorious purchase at all; elsewhere, our reward in heaven is called an inheritance, Ephes. 1.14. Act. 26.18. which is a thing comming freely by descent unto the rightful Heir: Moreover, works meritorious, according to the determination of the Patrons of merit them∣selves; They must be, 1. Nostra, our own works, wrought out of our own strength, and done by our own power, whereas the Evangelical Prophet hath otherwise assu∣red us, Isa. 26.12. Thou O Lord, faith he, hast wrought all our works in us, He means, gracious works: Alas, we are not such Silk-worms as to spin a thred of Felicity out of our own bowels; we must remember that the highest style, which the Scripture gives the Saints, is but to be * 1.93 Vessels of Salvation, to * 1.94 receive the graces of God distilled into them from above; Not * 1.95 Springs or Fountains to derive them to our selves; and by the very Schoolmen themselves, the graces of the Spirit are called, Habitus infusi, Habits, not acquisite by frequent Acts, as moral vertues are, but in∣fused by God into the Heart, Every good and perfect gift descending from above, as Saint James saith, Jam. 1.17. Yea, it was the positive assertion of our Saviour him∣self, John 15.5. Without me ye can do nothing, He means * 1.96 Acceptably; He doth not say, as Saint Austin observes, sine me difficulter potestis, or, non potestis persicere, without me ye can hardly do any thing, or, ye are not able to bring any act unto per∣fection, but simply, and expressely thus, Without me, that is, without * 1.97 leaning upon me, having my special and gracious assistance, Ye can do nothing at all that is good and gracious; and our Apostle also, elsewhere, professeth, that all our sufficiency, namely,

in things supernatural, is meerly and solely of God alone; 2 Cor. 3.5. Therefore we may well conclude, that whatsoever good works there are in us, they be none of our own.

Secondly, As they must be our own, so likewise are they, (in the sense of those grand Impostors of the Christian world) to be perfect, as in which nothing is to be found defective, nothing redundant; whereas all our righteousness, as it is inhae∣rent in us, Alas! it is but as a defiled, nasty, and polluted menstruosity, Isa. 64.6. the highest pitch, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of perfection, that (whilest we are clad with the raggs of our * 1.98 vile flesh) we, the very best of us all, can attain to in this life, is (as I have shewn * 1.99 elsewhere) but to see, and to acknowledge our imperfections; as in the clearest serenity of the Firmament, some speckling cloud may be discovered, so in our most accurate and exact performances, either in the Matter, or in the Man∣ner, or in the Degree, measure or end of doing, we all prove some way defective; even the very best things that we do, have enough in them to be pardoned, if the Lord should discusse them without mercy in a rigorous severity, and be so extream as to * 1.100 mark what in them is done amiss: To this effect the forementioned School Divines have styled the greatest Saints, as they are yet Members but of the Church militant on earth, but Viatores, walkers in the way, whose motion is but only pro∣gressive, not Comprehensors, till actually instated Members of the Church Trium∣phant above in glory, in the mean while, that maxime in Divinity is Orthodox and solid, Successiv•…•…rum non simul est esse, & perficere; Those things which admit of a succession in their motion, or degrees of growth, their being and perfection is not all at once, nor altogether; wherefore our very Apostle elsewhere, Phil. 3.12, 15. professeth, though he were perfect, in regard of sincerity and uprightness, yet not so, in regard of the full measure: He was so in respect of Parts, he was not so in respect of Degrees, therefore he said, that he had not as yet fully apprehended, Fuit perfectus, spe future glorificationis, Fuit Imperfectus, •…•…nere Corruptionis; Fuit perfectus, expectatione muneris; Fuit Imperfectus, fatigatione Certaminis, as most appositely to our present purpose, * 1.101 p Fulgentius: perfect he was, in the Hope of future Glorification: he was imperfect, under the burthen of present cor∣ruption; He was perfect in the expectation of his reward, but yet imperfect being tyred under the great conflict, and encounter that he had with the opposers of the Gospel of Truth; compleat perfection he professed not, much less may others, so far inferiour unto so great, and most illustrious a Saint, as Saint Paul was.

3. Works meritorious, as they must be our own and perfect, so also (in their sense) Indebita, more than due, super-erogatory transcending the Command; whereas (proud Catharists and brittle pot-sherds as they are) they might observe what the great Law-giver hath declared in that Case, Luke 17.10. When we have done all that we are able to do, we remain still most defective, and most un∣profitable servants, and have at the utmost (if we could reach to that) done but duty.

4. Lastly, Works meritorious must be proportionata ad mercedem, exactly pro∣portionable unto the just Reward; but surely if (as they cannot) our Passions, and * 1.102 Sufferings cannot equal the Reward, much less can our Actions, or our im∣perfect doings; sweetly singeth the Psalmist. God Crowneth indeed, but it is in his own meer mercy, and loving kindness, not for any possible desert in the primest Creature; * 1.103 yea, it's a maxime in the very Schoolmen themselves, That Principium meriti prius est merito, and that principlum is Gods free Grace, Mercy, fa∣vour.

So, then, * 1.104 yeild all this: But, How then is it free, and yet a Reward of justice.

Answ. * 1.105 Some answer thus, namely, by understanding Justice, in this Text, of Gods Fidelity, and faithfulness in keeping promise, as in that Text, 1 John. 1.9. where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, are joyned together, if we confess our sins, God is faith∣full and Just to forgive us our sinnes: And in this sense, (rightly apprehended) its true indeed, to say that its Debita merces, A reward of Debt, because God hath, after a sort, bound himself by his own promise to give it unto us; Promittendo se fecit Debitorem, faith * 1.106 Augustine, he hath made himself a Debtor to his Church by promise, in which only regard it is, that we may exigere

Dominum, as he speaks, urge and press the Lord upon his word, so we read the Church under affliction did, Jer. 14.21. Remember, break not thy Covenants with us; 〈◊〉〈◊〉 are herewith, Neh. 1.8. Deut. 9.5. Others more directly give us this an∣swer; AEternal life, is in respect of us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a meer Gratuity, or free gift; But in respect of the personal merit of Christ, its a reward of Justice; The Lord Christ Jesus having purchased unto all his true Believers, by his Humiliation and Obedience, this Crown of their Imputative righteousness, how imperfect soever their own personal Righteousness was: And from this title of the Lord, his being a righteous Judge, all his faithful Servants may assuredly rest upon the Infallibility of the reward of their Service and Fidelity, sith the Lords own word, Equity and faithfulness is ingaged for it; surely he is faithful who hath promised, Heb. 10.23. nor can he fail or deny himself, 2 Tim. 2.13. Yea, he himself is our shield and our exceeding great reward; Gen. 15.1. and indeed in enjoying God, we enjoy all happiness, and soul-satisfying Contentation; wherefore its not impertinently ob∣served by the Hebrews, that in the Essential Name of God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 all the letters are Liter•…•…e quiescentes, Letters of Rest, to denote, and without God there can be no solid joy, or quietness of Soul, which will still be tossed in a kind of restless incon∣sistency, till it do indeed terminate at last in him; which made that man, so much after Gods own heart (as in a flame of servent zeal) experimentally to put the questi∣on, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee.

The next particular that fals under my consideration is the time of donation, when this Reward is to be actually conferred, expressed to be [in that day, and at the Lords appearing.]

These * 1.107 latter times, into which the * 1.108 ends of the world are fallen, abounding (as men in old age) with variety of * 1.109 phancies, have given us occasion to enquire, what day of the Lords appearance it is, which is here meant? whether it be the great and * 1.110 notable day of the * 1.111 last general Judgment; or else of some other manifestation of the Lord Christ upon earth, before that last day of all doth come?

There are some (otherwise abundantly knowing) whose wits have herein pro∣ved more wanton, than their Judgment sollid, whose apprehensions have led them to conjecture, if not to believe an appearance of the Lord Christ personally, in a way of raign and triumph, to be manifested upon earth a thousand years before the last day of the General Judgment: such, in the Greek expression, are called Chiliasts, and by the Latines, * 1.112 Millenaryes: some have fetched the name, and conceit so high as from * 1.113 Cerinthus, a Blasphemous Heretick; even in the dayes of the A∣postles themselves, who daringly avouching the Lord Christ to be no more than a meer man, and born after the common way of humane generation (which gave occasion to Saint John, that soaring * 1.114 Eagle, to write that his so sublime Gospel, wherein, in the very * 1.115 entrance of it (He proves his Divine Nature) He gave out that after the resurrection, there should be in the great City Jerusalem, an outward way of pomp, and a kind of voluptuous indulgence to corporal vanities, and delights during the terme of a thousand years; which opinion he was thought to have suck∣ed from the breasts of the Jewish Synagogue, that people mistaking the nature and quality of Christs * 1.116 Kingdome, thinking it to be after an external glory, and not (as it is indeed) consisting * 1.117 within, in the soul, after a * 1.118 spiritual manner, ruling and raigning over the spiritual part of man: but this Blasphemer being exploded, and cryed down by all the Primitively-Orthodox Fathers, and Christians, as the Hi∣stories of those Times inform us.

The next, who most clearly speak of it, or was, indeed, supposed the first who more directly vented the opinion, was one Papias Bishop of Hieropolis, as * 1.119 Eusebius ac∣quaints us, a man of a weak and slender judgement, who if not utterly neglecting, yet but slightly valuing the Authority of the Holy Scriptures, pretended for his con∣ceit, Apostolical Traditions; and by reason of the venerable name of Antiquity, it is not to be denyed, but that some of the ancient Fathers received some tang of the same opinion from him, as may be seen, or collected of * 1.120 Justin Martyr, and in the

end of Trajans time * 1.121 Apollinarius, * 1.122 Tertullian (too much misled by Montane and * 1.123 Lactantius) who were in part spiced with this Millenarisme; so perilou a thing, it proves to the Supine, and out of a secure or careless disregard, to suffer Humane Tra∣dition to become a Diotrephes, and to have the * 1.124 preheminence above the infallibity of the undoubted Scriptures; which sacred, and unerring written Word of God doth hold forth (as of certaine credibility inspired by the Divine, and first verity that can never deceive) no such clear truth, that the Lord Christ shall in Person before the General Resurrection, come visibly, and corporally upon the earth, and as by a * 1.125 first resurrection cause all those who died * 1.126 in, and for him, to arise, and with him in a peaceful tranquility, and glory to reign, and to beare sway over the wicked, as Vassals, for a thousand years; which date of time being expired, immediately shall ensue the General Resurrection, and the day of the last Judgement. No such evi∣dential verity is demonstrated in Holy Writ, as of Absolute Necessity to be believed unto salvation: But whatsoever is alledged out of the propherick Scriptures for the stablishing of that opinion, is to be understood, either of the first coming of Christ in the flesh, or of the state of the N.T. in general; or else, of the glorious estate of the Church triumphant to be expected hereaster in the eternal Kingdome for ever in Heaven, as * 1.127 Gerard judiciously: I have not time to alledge, or you patience to hear, on this occasion, the several Texts cited by the Chiliasts, or of the Orthodox; many * 1.128 reverend, and renowned Divines have eased us all of that labour; let it suffice, at the present, to take notice, from our Saviours own lips, that his Kingdome is not of this world, John 18.36. but within us, Luke. 17.21. and from Heaven; and besides, we find, in our Creed (which is founded on the Scriptures, and may in every article thereof be * 1.129 proved by them) we find, I say, in our Creed, mention made but of two visible comings of Christ, the first in * 1.130 Humility to suffer, and to be judged; the other, at the end of the world (but not before) in the * 1.131 glory of his Father, to * 1.132 judge the world, both quick and dead in righteousness; and unto them that look for him, faith the great Apostle, shall he appear, the [ * 1.133 second] time, without sin, that is, without suffering any more as a sacrifice for sin unto salvation, Heb. 8.28.

Leaving then those Millenarian conjectures to such as abound with leisure; rest we in the solid determination of Orthodox, and stable judgements, who resolve by the day, and by the appearing here mentioned in this text, to be meant the last great day of the general Judgement, according to that Scripture, Acts. 17.31. and the Lord Christ his second * 1.134 coming upon that day, in * 1.135 glorious Majesty, unto the judg∣ment of all the world: so that however; those who * 1.136 labour in the Word and Doctrine, meet often with so great discouragements, that they seem to labour all in vain, and spend their strength for nought, as the Prophet speaks, Isa. 46.4. yet surely their Judgement is with the Lord, and their work; that is, the reward of their work is with the Lord; his goodness is laid up for them; O how great! Psal. 31.19. In the mean time, let it be our delight and contentment that we * 1.137 do our Masters work, not as by constraint, but * 1.138 willingly; sith indeed such a vertuous service ever carry∣eth its own reward with it, as being a thing to be desired, and embraced for its own worth; and certainly that sweet comfort, and complacency that a righ∣teous soul findeth in the sincere discharge of this duty (within its proper station) in conscience of God, is infinitely more valuable than all the * 1.139 treasures the earth can afford without it; only, as the Husbandman, we may not anticipate the season of the Harvest, but we must * 1.140 wait, and then in due time, we shall reap, if we fant not, Gal. 6.9. Heb. 10.36.37. and when the reward actually cometh, it (being so large) will abundantly recompence all our work, yea, end all our patience too; sith the manner of it will be the more manifest, and conspicuous before all in that great day, when * 1.141 all, of all sorts, both great and small, shall, upon the general summons, stand before the last Tribunal, and then upon the appearance of the Chief Shepheard, we shall raceive a Crown of Glory that fadeth not away, 1 Pet. 5.4.

Hereof S. Paul had a particular assurance in his own person, when he faith, Henceforth is laid up for [me] a Crown of Righteousness, and if for him, why may it not be also possible for others to be in like manner assured of the same, especi∣ally provided, that we are such as do love his appearing?

This question, I confess, is solid, yet such, as wanteth not its intricacies: The Roman Catholicks in this controversie are wont to resolve thus, that indeed for so great a Saint, as S. Paul was, this assurance might be possible, yea, was attained to by Revelation extraordinary; by means of his sides privilegiata, his special and privi∣ledged faith, which as an Apostle, and a * 1.142 chosen vessel of honour, he was endowed and adorned withall from Heaven; for that God had a great * 1.143 service for him to do, who was selected, as it were, to take up the Gauntlet in the quarrel of the Gos∣pel; against the manifold, fierce, and potent * 1.144 Adversaries of the same; so that (as I said in the beginning) to steel his resolution with the greater courage, he was forti∣fyed before-hand, and armed with an extraordinary assurance of a glorious reward, after his work and warfaring therein was over: * 1.145 But now, whether this assurance be possible for an ordinary Christian, by the use of ordinary lawful means to at∣tain, is the next disquisition? To which the resolution is affirmative; the thing is possible, * 1.146 though confessedly very difficult: and this possiblity is both Certitudine Objecti, and also Certitudine Subjecti; both, as it is sure in its self, as it is determin'd by God; and likewise, in the particular evident, and special experience of the same in the soul of a true believer: and this is proved, partly from those Scriptures, which exhort unto a diligent endeavour after it, 2 Pet. 1.10.2 Cor. 13.5. Now, the na∣ture of Evangelicall precepts, and exhortations, in a contradistinction to those of the Law, is, that they carry a spirit, a secert energy, vertue, and power with them, inabling, through grace, unto observation, therefore the Gospel is called * 1.147 life and spirit, 2 Cor. 3.6. and I can do all things through Christ that strengthens me, Phil. 4.13. partly also, this is proved from one principal end of the spirits Donation; his being given us, namely, That we may know the things that are freely given unto us of God, and to co-witness with our spirits, that we are his Sons and Daughters, 1 Cor. 2.12. Rom. 8.16. 1 John 5.13. Thirdly, from the duties required of us, upon this account, as, Thank fulness, Ephes. 1.3. Col. 1.12, 13. What wise man will give thanks for that, which he hath no certainty that he doth enjoy? this were for a man to boast of a * 1.148 false gift, as of a * 1.149 cloud without water: so likewise of Love, we love God, because he first loved us, 1 John 4.19. in so freely giving his Son to us, John. 3.16. and together with him all things that do accompany salvation, Rom. 8.32. even to the Author of life and salvation unto all that obey him, Heb. 5.9. And how come we to know of all this love, but by that experimental proof thereof, that is shed abroad in our hearts by the Holy Ghost, which is given unto us? Rom. 5.5. And lastly, by the examples of Saints that have had this assurance in themselves, as Job 19.25. 〈…〉〈…〉 and here, in my Text, Saint Paul, which eminent Saints were not set forth in Holy Writ, as Wonders, meerly to be gazed at, but as Patterns of imitation; and though ordinary Christians and Saints cannot reach to the same steps, yet they may walk in the same path, and may possibly attain, though not to the same measures, yet to the same soundness of perswasion; and indeed, as a reverened * 1.150 Divine observes its firmness, rather than fulness of assurance, (namely, in respect of adherence, or of recumbency) that the Saints in this life arrive unto, but to this firmness they may come by the use of the ordinary, and of the right means, as here St. Paul did, by fighting the good fight, by finishing his course, and by keep∣ing the faith; hereby, as by the ordinary means, be concluded (therein likewise shewing us an example) that from henceforth there was a Crown of Righteousness laid up in Heaven for him, yea, and for all others with himself, who loved the appear∣ing of the Lord Jesus.

But, though it be (cautionately understood) thus possible; notwithstanding it is very difficult, and hard to be attained, and that for many weighty, and important reasons. As,

First in regard of the difficulty to put a distinction between seeming Vertues, and real Graces, which are the signs, and fruits of Election, and which give the best e∣vidence of glory; so that there needs much discussion, and an exact Spirit of * 1.151 Dis∣cerning, to put a Difference, and to discriminate the one from the other; yea, we are to take notice, that there are many Vices neer of * 1.152 kin to many Vertues, and carry in semblance, a near affinity, as it were, with them; There is, faith devout Bernard à

à minium vertutis, a certain kind of Vermilion, wherewith Satan paints over the outside of Vices, and makes them shew like Vertues, and but by an E•…•… and an Heart * 1.153 exercised in piety hardly discernable each from the other; thus •…•…ttery sometimes carries the stile of affability; Covetousness of Frugality; Rashness of Fortitude; a Divellish Matchiavelisme of a lawful policy; excess and ryot, of good fellowship; and under this mistake of judgment, that is taken for zeale, which is nothing but an impetuous * 1.154 headiness, or a fiery kind of vehemency, that instead of heating the house, is apt to burn it; Thus in short, presumption passeth often for Faith, this being the * 1.155 guile of our hearts, and Satan comply∣ing with it, (who can tansform himself into an * 1.156 Angel of Light) and set a fair gloss upon naughty wars, making the tinsel of Hypocrisie to pass for the Silver of sincerity, we must not too much •…•…ely upon our * 1.157 own Judgments in this matter, but bring things to the * 1.158 beam of the Sanctuary, and there * 1.159 prove and weigh them; the Word of God ever giveth a right Judgment, & the searching hereinto, John. 5.39. * 1.160 and examining of these matters, hereby requiring great deliberation, this makes the assurance difficult, when the Evidence is perplexed, and not presently cleared.

Secondly, its hard, in regard of the plenty of Lusts, and of the * 1.161 works of the flesh, which too much over-grow, and abound in every mans Heart; but graces are but rare, and come up thin, much chaff and little solid grain; our graces are like Gid•…•…ons Army, but a handful in comparison, but our fins are like Midianites, * 1.162 Innumerable as Grashoppers; Hipps and Hawes (faith one) grow in every hedg, when choycer fruits are but in some few Gardens; and every soyle almost yeilds stone, and rubbish, but Gold and precious stones are found in very few places; now Saint Peter, who exhorts to give diligence to make Election sure, exhorts also, 2 Pet. 1.5, 6. to add to Faith, Vertue, to Vertue Knowledge, &c. a large enumeration, induction of graces is required to clear up this assurance, and certainly that is a matter of no ease.

Thirdly, (that I may hasten) this is difficult, in regard of the great progress, that an Hypocrite, or a Cast-away, may make in the wayes of Christianity, and yet ne∣ver attain to this assurance; He may have some degrees of Illumination, Heb. 6.4. much like a Coruscation, that a suddain flash of Lighting maketh in the Ayre; He may have good wishes as Balaam, Numbers 23.10. A sight of sin as Cain had, Gen. 4.13. Confess sin as Judas did, Mat. 27.4. have zeal as Jebu had, 2 Kings 10.16. in these, and in like other gifts may a very Cast-away make a great progress; But no child of God can have any real comfort in any thing, wherein he cannot say, he hath (yet) therein gone beyond a Cast-away; and yet, but in the ground, or rule, or end of doing, these things are hardly discernable each from other: All which, and much more that might be added to the same purpose, shew, though not the utter impossi∣bility, yet surely the very great difficulty of attaining unto the assurance, that a man can say, as S. Paul doth here, in a particular application unto his soul, Christ loved [me] and gave himself for [me,] and henceforth is laid up for * 1.163 [me] a Crown of Righteousness.

There yet remains but one Pearl more in the Cabinet of this Text, which I shall onely offer to your short notice, and so conclude; it is that due qualification which renders other Christians, as well as it did S. Paul, capable of the Crown of Righteousness; they must be such, as who do love the Lord Christ's second appear∣ing in the day of Judgment. And, indeed, it is the property of none but Saints, to love it, and long for it. See Phil. 1.23. Rev. 22.20. Amen even so come Lord Jesus.

Some cautions, notwithstanding, must be here remembred, sith it's possible that times may fall out, when we tremble at the thought, or mention of it; as when con∣science is wounded afresh with some gross act of sin: this made David afraid, yea, to roar out, and to make a noyse through the disquietness of his spirit, Psal. 38.8. Psal. 55.2. and, under that state of soul, to begg earnestly to be spared, that he might re∣cover strength (in Gods favour) before he went hence, and was no more, Psal. 39.13. or else, when the Lord shall, for divers ends and reasons, surcharge the soul and con∣science with the sins of youth, for which, perhaps, men have not, as became them, been sufficiently humbled; thus, dealt he even with his servant Job, writing bitter things against him, Job 13.26. see also Job 16.4.

But, out of those cases, it is proprium quarto medo, onely the Saints love it, all such love it, and alwayes: and no marvaile, sith by this second coming, and appearance of Christ in the day of the last Judement, they receive very great and inestimable be∣nefits, such as are final Redemption of the Body from corruption, Rom. 8.23. Free∣dom from the society of the wicked, which here * 1.164 afflict the godly by their violation of Gods Law and Precepts; Deliverance, not onely from the * 1.165 raign, and * 1.166 domini∣on, but even from the inhabitation and being of sin, which here they find as a clogg, and a * 1.167 burthen too * 1.168 heavy for them; and so long to be rid of it, Rom. 7.24. and lastly, the beatifical * 1.169 vision, and perfect fruition of the ever-blessed, and all-glorious Trinity, in the * 1.170 Heavenly Hieru salem, among the innumerable company of Angels, being admitted to the general Assembly, and Church of the first-borne, which are en∣rolled and written in Heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant; in whose presence there is fulness of joy, and at whose right hand are pleasures for evermore.

And thus, my brethren, after my measure, as I could (upon so short notice of a∣bout a day) though not so full after my desires, as I would, in so great, so learned, and serious an Auditory, have I dispatched my discourse upon the Scripture; your can∣dour will, I hope, connive at the want of polishing, and entertain it as it is, according to the weight, and importance off the matter of it: And may the * 1.171 God of grace reap the Total * 1.172 glory. Amen.

Notes

• * 1.1

  1 Thes. 2.1 •…•….
• * 1.2

  a 1 Thes. 4.13.
• * 1.3

  b Gen. 49.1, 2.
• * 1.4

  c Deut. 32.2.
• * 1.5

  d Act. 21.13.
• * 1.6

  e 1 Thes. •…•…. 10.
• * 1.7

  f Rom 9 1.
• * 1.8

  g 1 P••t. 1 17.
• * 1.9

  h 2 Tim. 4.18.
• * 1.10

  i 1 Cor. 1.8.
• * 1.11

  k 1 Cor. 2.9.
• * 1.12

  l Heb. 11.40.
• * 1.13

  m Phil. 1.23.
• * 1.14

  n Psal. 16.11.
• * 1.15

  o Act. 2.20.
• * 1.16

  p 2 Tim. and 2.1.
• * 1.17

  q Phil. 2.22.
• * 1.18

  r 1 Cor. 9.25.2 Tim. 2.5.
• * 1.19

  s Rom. 8.37.
• * 1.20

  t 2 Cor. 10.14, 16.
• * 1.21

  Gal. 1.16.
• * 1.22

  u 1 Cor. 9.17.
• * 1.23

  w 1 Thes. 2.4.
• * 1.24

  x Mat. 25.21.
• * 1.25

  Quaer. 1.
• * 1.26

  Answ.
• * 1.27

  y S. Chrys. in Loc.
• * 1.28

  z Non haec jactantiae verb•• sunt, sed bonae Conscientia, Estius ad Loc.
• * 1.29

  1 Cor. 10.31.
• * 1.30

  Quaer: 2.
• * 1.31

  Answ.
• * 1.32

  a Jam: 2.18.
• * 1.33

  b Rom. 5.17. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.34

  c Vera fides viva est, Nec potest esse otiosa Juell. in A∣polog.
• * 1.35

  d Cal. 5.6.
• * 1.36

  e Rom. 13.8.
• * 1.37

  f 1 Ioh. 3.14.
• * 1.38

  Quaer. 3.
• * 1.39

  Answ.
• * 1.40

  Quae; 4.
• * 1.41

  Answ.
• * 1.42

  g Mat. 2.23.
• * 1.43

  Rom. 12.6.
• * 1.44

  h Magalianus, ad Loc.
• * 1.45

  i S. Ambrose in Luc.
• * 1.46

  k Saint Grego∣gry in Job 23.
• * 1.47

  l Espencoeus ad Loc.
• * 1.48

  m Heb. 11.7.
• * 1.49

  n 2 Pet. 2.5.
• * 1.50

  o Gen. 6.3.
• * 1.51

  p Jer. 20.7.
• * 1.52

  q 2 Chron. 36.16. Mat. 23.37.
• * 1.53

  r In signum con∣tradicibile. Tert de Carne Chr•…•…i, cap. 28. Isa. 8.13:
• * 1.54

  s 1 〈◊〉〈◊〉 Bishop Hall in Para∣phr: Piscator & Fransiscus Lucas.
• * 1.55

  t Confer:
• * 1.56

  Lam. 3.35.
• * 1.57

  u 2 Cor. 5.20.
• * 1.58

  w Act. 2.40. Phil. 2.15.
• * 1.59

  x Yert in Apo∣leget.
• * 1.60

  y 2 Tim. 4.17.
• * 1.61

  z 1 Cor. 16.9.
• * 1.62

  a Mat. 10.16.
• * 1.63

  b Isa. 6.10.
• * 1.64

  c 1 Tim. 3.1. Rom. 11.13.
• * 1.65

  d Prov 13, 5: Ezek. 36: 31.
• * 1.66

  e 1 Tim. 6.12.
• * 1.67

  f Mat. 16.26.
• * 1.68

  g 1 Cor. 4.2. Act. 2.40.
• * 1.69

  h Isa. 8.18. Heb. 2.13.
• * 1.70

  i Heb. 13.17.
• * 1.71

  k 1 Cor. 3.6.
• * 1.72

  l Gen. 3.15.
• * 1.73

  m Gen. 25 22.
• * 1.74

  n Mat. 10.34, 35.
• * 1.75

  o S. Cypr. lib. de Mortal. c. 9.
• * 1.76

  p 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Macar. Homil.
• * 1.77

  q 2 Thes. 3.3.
• * 1.78

  r Psal. 111. 〈◊〉〈◊〉. Heb. 10:20.
• * 1.79

  s 1 Jo. 3.2.
• * 1.80

  t 1 Cor. 13.12.
• * 1.81

  u 2 Cor. 1: 12.
• * 1.82

  w Tit. 2.10.
• * 1.83

  x Act. 14: 22.
• * 1.84

  y Mat. 20.22.
• * 1.85

  z Jam. 3.2. Gal. 6: 1.
• * 1.86

  a Mat. 13.42.
• * 1.87

  Phil. 3.21.
• * 1.88

  b Mat. 17. 4.
• * 1.89

  Ioh. 14 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.90

  d 2 Pet. 1.17.
• * 1.91

  e Tanqu•…•…m filius gratiae Bradwardin de S. Paulo.
• * 1.92

  f 2 Tim. 31, 6.2 Pet. 1.21.
• * 1.93

  g Act. 9.15.2 Tim. 2 20.
• * 1.94

  h Rom. 5 17.
• * 1.95

  i Our heart is as barren of any good, as they report the Isle of Patmos is, wheren •…•… thing will grow, but on earth that is brought from other places. D. Stoughton.
• * 1.96

  k 1 Pet. 2.5.
• * 1.97

  l Cant. 8.5:
• * 1.98

  m Phil. 3.21.
• * 1.99

  n See my Ser∣mon, styled, The remedy of Schisme, preached at Pauls Lond. 1640. p. 18. 19,
• * 1.100

  o Psal. f 30.3.
• * 1.101

  p. Fulgent. lib. 1. ad Monim.
• * 1.102

  q Rom. 8.18.
• * 1.103

  Meritum meum miseratio Domi∣ni. Bern.
• * 1.104

  •…•…naer.
• * 1.105

  Answ.
• * 1.106

  r S Aug. de verb. Apost. Serm. 16. Debitor Deus factus est, No•…•… aliquid a nobis accipiendo, sed quod •…•…ipl•…•…∣cuit promittendo illo ergo modo possumus exigere Dominum no∣strum ut dica∣mus, Redde quod promifi•…•…ti, quia fccimus quod Jussi•…•…ti, & hoc to fecisti, qui la∣bor•…•…ntes juvisti∣Nan dicimus Deo, Redde, •…•…uia accepisti; sed redde quia promisisti, Cron. Die•…•…eric Dn 9 post. Trin. in Fine.
• * 1.107

  s 1 Tim. 4.1. and 2 Tim. 3.1.
• * 1.108

  t 1 Cor: 10.11.
• * 1.109

  u Mundus se∣nescens patitur pha•…•…tasias, Gerson.
• * 1.110

  w Act 2: 20.2 Tit. 4: •…•….
• * 1.111

  x Ioh: 6, 39, 40, 44.
• * 1.112

  y Vid. Aug. lib. 20. De Civ. Dei c. 7 & Philastr, c 59. De Heres. & Aug. De Heres. c 8.
• * 1.113

  z Euseb. 1: 3: c: 25. Histor. Ec∣clesiast.
• * 1.114

  a Ezek. 1.10,
• * 1.115

  b Ioh. 1.1, 2. &c.
• * 1.116

  c Mat. 20.21: Act. 1.6.
• * 1.117

  d Luk. 17.21.
• * 1.118

  e Rom, 14: 17:
• * 1.119

  f Eusc•…•…. 1.3. c. 36. Eccl. Hist.
• * 1.120

  g Justin: Mar∣tyr, Dialog. Gum Triphon Jud. pag. 239.
• * 1.121

  h Baron. in Annal: Ann. 128. sect 2. & Hieron. in Cataleg illustr. cap. de Papiâ.
• * 1.122

  i Tertal. ill 3 advers. Marc. c. 24.
• * 1.123

  k Lactant. 1.7 c. 24. Institut.
• * 1.124

  l 3 Epist. John 9.
• * 1.125

  m Re: 20.6.
• * 1.126

  n Re. 14.13.
• * 1.127

  o Ioh. Gerard. loc com. To. 9. c 7 sect. 80.
• * 1.128

  p See Bish. Hall in his Reveal∣tion. unreveal∣ed, edi t 1650, D. Prid. serm. on 2 Pet. 3.13. and serm. on Joh. 6.14. Per. Dem. of Probl. vid. Dieter. In die. fest. Bar. Ap. p 7.14 &c. vol. 4. Bul. 1.2. c. 11. contr. Anapaht. & sixt Senens. 1.6. Annot. 347.
• * 1.129

  q Art. 6. of the Ch. of England
• * 1.130

  r Phsl. 1: 8. Mat. 21.5.
• * 1.131

  s 2 Pet. 1.17.
• * 1.132

  t Acts 17.31: 2 Tim. 4: 1.1 Pet. 4.5.
• * 1.133

  u See my Ser∣mon, stiled The Gra•…•…d Assizes, pag. 37. ed it. 16 53. preached at Winchester.
• * 1.134

  w 2 Tim. 4: 1.
• * 1.135

  Mat. 25: 31.
• * 1.136

  x 1 Tim. 5.17.
• * 1.137

  y Mat. 24: 46.
• * 1.138

  z Pet. 5.2.
• * 1.139

  a Heb. 11.25.
• * 1.140

  b Iam. 5.7.
• * 1.141

  c Rev. 20.12.
• * 1.142

  d Act. 9.15.
• * 1.143

  e 2 Tim. 4.17.
• * 1.144

  f 1 Cor. 16.9.
• * 1.145

  Quer.
• * 1.146

  Answer.
• * 1.147

  g Iohn 6.63.
• * 1.148

  h Prov. 25: 14.
• * 1.149

  i Iud. v. 12.
• * 1.150

  k B. King, lect. 38. on Ioan.
• * 1.151

  l Phil. 1.9, 10.
• * 1.152

  Fallit. enim vitium proni∣mitate, boni.
• * 1.153

  m Heb. 5.14.
• * 1.154

  n 2 Tim. 3.4.
• * 1.155

  o Ier. 17 9.2 Cor. 11.3.
• * 1.156

  p 2 Cor. 11.14.
• * 1.157

  q Prov. 1.5.
• * 1.158

  r 1 Thes. 5.21.
• * 1.159

  s Rom 12.2.
• * 1.160

  t Act. 17.11.
• * 1.161

  u Gal. 5.19.
• * 1.162

  w Iudg. 7.21.
• * 1.163

  x Gal. 2.10.
• * 1.164

  y Psal. 119.136.
• * 1.165

  z Rom 6 12.
• * 1.166

  a Psal. 19.13.
• * 1.167

  b Psal. 38 4.
• * 1.168

  c Mat. 11.28.
• * 1.169

  d 1 Ioh. 3.2.
• * 1.170

  e Heb. 12.2, 23, 14.
• * 1.171

  g 1 Pet. 5 10.
• * 1.172

  h 1 Tim. 1.17.