I Shall not deteine you by any impertinent Preface, sith the shortnesse of time for this Service, together with the indulgence of this so Learned an Auditory, anticipates an Apology, and gives hopes of much Candor, under so manifold Impraepara∣tions.

And so I addresse my selfe to the serious businesse of my Text; The scope whereof amounts to this summe, Namely, to comfort Timothy about the nigh approach of Saint Pauls Martyrdome, mentioned, ver. 6. The argu∣ments of Consolation are two, each depending on the other. 1. The first taken from his Holy course of life, constantly conti∣nued, comfortably finished, ver. 7. 2. The second, from the Page  2certainty of his Blessed estate, assured to him after this Life, ver. 8. And indeed, the Apostle seems to put on him the affe∣ction of a dying* Father, willing to inhibit, or at least toa moderate the passions (which like Ambergreese may doe well in a compound of grace) of his indeared children, en∣compassing, asb Jacabs Sons, his Death-bed; as if he had thusc dropt his words upon them: What doe ye thusd weeping, and breaking my Heart?e God, my ownef Conscience, your selves are witnesses, how holily, and without crime, I haveg pas∣sed the time of my sojourning here, God, by his grace hath (according to his promise)h preserved mei blamelesse unto the end: You know what happy things he hathk prepared for them that love him, into thel Beginnings whereof my Soule shall enter, at mym Dissolution; then fulnesse, and consum∣mation I expect at that great ando notable day of the gene∣rall Resurrection, and Retribution: Right so the Apostle here, to the same effect, to comfort Timothy, whom (havingp be∣gotten him spiritually through the Gospell, to the Faith of Christ) he found even as a Naturallq 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 departure is at hand; (yet neverthelesse be comfort∣ed, for) I have fought a good fight, &c. and henceforth, there is laid up for me a Crown of Righteousnesse, &c. This for the Con∣text, and scope of this Scripture.

I have fought a good fight.] The expression is borrowed from those who strive forr masteryes, and after a sharpe in∣counter, or heate of Contention, doe at last proves Con∣querors.

I have finished my Course,] id est. Cursum certaminis, qua∣lis est corum, qui in stadio currunt, as Estius expounds it; The speech being taken from such as runne in a race, who give not out till the prize be obtained, see 1 Cor. 9.24, 25, 26. I have kept the Faith.] That is, That Fidelity, or trust, and faithful∣nesse, which he had constantly made good in the discharge of his Apostleship, and Ministery, in preaching the Gospell far and neere, throughout manyt Regions, from the time of the first Commission of the same, unto hisu Dispensation: The Page  3Apostle in his owne practise, accomplishing that, which he re∣quired in all other the Stewards of like sacred Mysteries, 1 Cor. 4.2. for this also, he gave God thankes, for counting him faithfull, in putting him into the Ministery, committing the glorious Gospell unto hisw trust, 1 Tim. 1.11.12. upon which he was assured of his, Euge, Bone serve, & fidelis. Well done, good andx faithfull Servant, enter into thy Masters joy. Ere I come to the more particular elucidation of the parts, I may not omit to mention those quaeries, and resolutions, which some of the antient Fathers have not unprofitably raised, and given upon these words.

[Quaer: 1] The first whereof is this; Whether Saint Paul did not, un∣der this profession, boast in a kinde of vaunting ostenta∣tion?

[Answ.] Answ. To this Sainty Chrysostome makes answer thus;〈 in non-Latin alphabet 〉, He doth not magnifie himselfe, or boast in any way of vaine-gloriousz Ostentation, (a sin which, else where, he ex∣treamely 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 Originall Fountaine, and bestower of them.

[Quaer: 2] Quaest. Whether Saint Paul did well to Commemorate, and make mention of his gracious Actions, and good Deeds?

[Answ.] Answ. To which Saint Gregory makes answer thus; Fas est viris sanctis in morte recordari, imo & recolere virtutes vitae actae, &c. It is lawfull for Holy men, and Saints of God, in Death to recollect, and to recount the vertuous deeds of their former lives past; Not indeed, as an occasion of exaltation in themselves for the same; But, Ʋt fiduciam praebeant, & de∣sperantem timorem premant, for the suppression of feare, and Desperation, in the last Houre; in as much as good workes are thea fruit of a saving Faith; that, as Faith justifies the person in a Correlation to Christs merits, (it as an handb receiving, apprehending, and applying them as all-sufficient to the soule) so good workes (being the way to eternall life, Eph. 2.10.) Declaratively, and Praesentially justifie the Faith, shewing it Page  4not to be Counterfeit or dead, but Reall, and living; It being the innate property of such a Faith to bec vivacious, manifest∣ing it selfe in its godlyd Operations: Hence was the saying of the Schoole Divines, that Charitas was forma virtutum, Charity (which is thee summe of the Law) consisting in love towards God, for his own sake, and towards ourf Neighbour, for Gods sake, it was the Forme of the Theologicall Vertues; Not but that Faith, and Hope, and other graces of the Spirit, have their owne severall and particular Formes, which doe specifically forme them to their owne Identicall 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, forme them to ac∣ceptability before God, to this purpose may be applicable that practise of zealous Nehemiah, Chap. 13.14. Remember me, O my God, (saith he) concerning this, and wipe not out my good Deeds, that I have done for the House of my God, and for the Of∣fices 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 be∣fore thee, in Truth, and with a perfect Heart, and have done that which is good in thy sight.

[Quaer. 3] A third Quaerie is, Whether Saint Paul spake all this, as out of a selfe-confidence, without having an eye to Gods Divine assistance therein?

[Answ.] Answ. To which, saith venerable Bede, Absit ut tantus Do∣ctor ignoraverit legem Dei, Deut. 8.17. God forbid that so great a Doctor should be unacquainted with the word of God, which teacheth utterly to disclaime all selfe-power, though it were but to become wealthy, or potent, even in things Temporall; yea, himselfe seriously acknowledgeth all spirituall sufficiency to be of God, 2 Cor. 3.5. evermore ascribing the totall of his supernaturalls to the free grace of Christ, 1 Cor. 15.10. through whose strength alone it was that he discharged his Trust in the Gospell, and went through with all other graci∣ous performances, Phil. 4.13.

[Quaer: 4] The fourth, and last Querie is, How Saint Paul came to know so assuredly, that there was a Crowne of Righteousnesse laid up for him in Heaven?

[Answ.] Answ. To which some answer, That he had it by Revelation extraordinary, as an Apostolicall priviledge daigned to him from God, the better to chear him on in the course of the Gospell, and to steele his resolutions against all opposers of the glorious Truth therein revealed: or, as Anselme thus, He had that assurance, Non re plenissimâ, sed spe firmissimâ: grounded upon a firme hope, and expectation: But of this more anon.

Having thus pointed at the Quaeries: I come now to the more particular handling of the words, out of which I ob∣serve two generall parts.

• 1. A solemne Profession of the discharge of his Office, verse 7.
• 2. A large Remuneration, and Reward of that Discharge, verse 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 Praeter tense, I [have] fought〈 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 maine part, The reward; We have it ampli∣fied. 1. By the Donor, or bestower of it, The Lord, described here by a Periphrasis, and styled, 〈 in non-Latin alphabet 〉, The Righ∣teous Judge. 2. By the Title given to it, A Crowne of Righte∣ousnesse. 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 himselfe; and that, not by any restrictive enclosure, as if onely to himselfe, and to none other besides; but by a farther expansion, it reacheth unto others with him∣selfe; provided they be found under due qualification of loving the appearance of the Judge; Not unto me onely, but unto them also that love his appearing.

These, at least, as to my observation, are the parts of this Scripture; which being so many, I must be constrained, as the Disciples passing through the Corne-fields upon the Sabbath day, 〈 in non-Latin alphabet 〉, to pluck but an eare,g or two of the Page  6choycest notice; or as some Lapidaries of rich Jewells are wont, shew them onely in a short cursory view, and so lay them up a∣gaine.

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

They may then be taken, either as the expression of Saint Paul himselfe, quatenus Apostolus, as under the notion of an Apostle: or else as a Christian, in the condition with other Members of the Church of Christ with himselfe, for that we read in the close of the eighth verse, The Crowne of Righteous∣nesse was laid up for all that loved the appearing of the Lord.

If we take them in the former sense, then from the first par∣ticular, The Person; The note ofh Magalian is apposite, Stus Paulus Dux fuit, & antesignanus eorum quae praecipiebat; That we looke at Saint Paul as an Exemplary leader to all his suc∣cessors, (though indeed not in an Apostolicall Latitude, yet) in the office, and worke it selfe of the Ministery, practically first doing what he would have others to observe in, and about the dispensation of the Gospell: see Phil. 4.9. And this was our Saviours owne Course, Act. 1.1. He began to doe and Teach, first to doe, and then to Teach; its noted by Barradius upon that Prophesie, Isa. 9.6. which had relation to our Savi∣our, it was said, The Government should be upon his shoulders, intimating, that himselfe would first beare in his owne person, what he intended to impose upon others, to wit, in things capa∣ble of Imitation; even as he said unto John Baptist, when he cender'd himselfe to be Baptized of him, and he in an humble renuence grew shy, as deeming himselfe unworthy of so great an Honour, Mat. 3.15. Suffer it to be so now, saith he, for thus it becommeth us to fulfill all Righteousnesse; Haec est enim Iustitia, ut quod alterū facere velis, prior ipse incipias, & tuo alios horteris exemplo, as Sainti Ambrose expounds the words; This was righ∣teousness, that is, an equal, and just thing, that what thou would∣est have another to observe, and do, thou thy selfe shouldest first exemplifie in thine owne actions suitably; whereunto was that serious advise of S. Paul unto his Son Timothy, 2 Tim. 4.16. Page  7Take heed unto thy selfe, and unto thy Doctrine, for so thou shalt both save thy selfe, and those that heare thee; Where the chiefest heed was to be given to himself: Truly spakek Saint Gregory, cum Imperio docetur, quod prius agitur, quàm dicatur, Then shall we with Authority speake what we doe, when we doe what we speake: But this is a Discourse fitter for a Visitation, than a Fu∣nerall; were it not, that it is at the obsequies of such a worthy Divine, (for whom we now performe this last Christian 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 obvious to every apprehension, that the worke of the Ministery is a Fighting, yea, a continuall Warfare: so Bruno, and with himl Espencaeus observes, that where the Verbe and Substantive run in the same termes, one conducing to, the other to perfect the Emphasis of the expression, there is ever∣more a [Frequency] of that Act implyed: 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 (inm buil∣ding the Arke) was an Preacher of Righteousnesse, in the old world, was it not thus? whilst the spirit of God (in his Mini∣stery)o strove with the obstinate corruptions of that wicked world, what aspersions, what oppositions, what misusages, and abasures had the Prophets in their dayes, beingp derided, traduced,q misused, insulted on, even for the Conscientious discharge of their Function? The pretious Sons of Sion com∣parable to fine Gold, how were they esteemed as earthen Pitchers, the worke of the hands of the Potter? Lam. 4.2. And, who knowes not the exact accomplishment of old Simeons Prophecy of our Saviour himselfe, Luke 2.34. How he was set for a signe, which was and should ber spoken against, 〈 in non-Latin alphabet 〉, for a signe of contradiction, he should be as a commons marke, whereat the arrowes of reproach shall be fully shot: Of all the Holy Apostles its noted, 1 Cor. 4.13. They were made as the filth of the world, and thet off-scou∣ring of all things continually; 〈 in non-Latin alphabet 〉, signifieth that reject∣ament, which is scraped from the dirty pavement, from whence the shooes gather defilement; and 〈 in non-Latin alphabet 〉, it being a Page  8word in a Composition, carryes with it the greater Emphasis, and denotes the polluted rakeings of the streets, fit for nothing but the common Dunghill; In so low a state of abjection, and in so vile an esteem were those veryu Ambassadors of Hea∣ven, among an Atheisticall andw crooked generation: our ve∣ry Apostle here professeth, 1 Cor. 15.32. That he fought with Beasts at Ephesus,〈 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 Cruell times of raging persecution) by wilde Beasts to which Nero, that De∣dicator Damnationis,x as Tertullian styles him, being himselfe ay Lyon, was wont Tyrannically to cast the bodies of the Chri∣stians: But others better, in my poore understanding, expound it of those Ethicall or Morall Beasts, who with Demetrius, and the rabble that cryed up the great Diana of the Idolatrous E∣phesians, so violently withstood and opposed Saint Paul, who cryed downe that their abhominable superstition at Ephesus, Act. 19. in which place a great door, and effectuall was opened unto him, but there were manyz Adversaries, 1 Cor. 16.8, 9. those Apostles indeed experimenting the proofe of what their Lord and Master foretold them, that they must be sent forth even as Sheep amonga Wolves, who would attempt to teare them in pieces: and which of us in particular, encounters not his discouragements? Yea, woe is me! We seeme to be fallen into those times, wherein many men (as if directlyb infatuated from Heaven) out of a grosse misprision apprehend the Mi∣nistery it selfe 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 pernicious a principle into such as are (for ought we can see) willing to be deceived, as to question thec office it selfe, and to dispute the Institution; as if they would have men scorne the Physitian when sickest, and shun the Chirurgion when sorest; And (which must not be forgotten) there are not wanting some, who are apt to charge on that sacred Calling, the oc∣casion, 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 Inke or blood on a glasse, and so set it against the Page  9Moon, making all those spots or blurres that were in the glass, to be in the Moon, and not at all in the glasse, upon which alone they were written: meane while, never at all anatomizing their owne Ulcerous, Corrupt insides, or repenting for theird loath∣some selfe-abhominations (and among them as principall, for the contempt of Gods faithfull Ministers.) Which sins becom∣ming so Epidemicall, and Nationall, as they are, call for Wrath and Indignation from that Lord, who is here styled in my Text, the Righteous Judge. And yet, though this be a Fight, neverthelesse it is, for the quality, a [good] Fight, and that for these reasons;

First of all, because its undertaken for thee Faith of Christ, and for the Salvation of Soules, whereof even one single one is more worth than af whole World; O what comfort will it be, in the day of retribution, when ag faithfull Minister, after all his sharpe conflicts with the* wayward oppositions of corrupt men, shall say; Loe me, and theh people, which thou hast gi∣ven me, as the fruit of all my labour in thy Gospell, being a∣ble thus to give up ani account with joy, and not with griefe.

Secondly, Because its undertaken for a good reward, which is no lesse, than a Crowne of Righteousnesse; What S. Gregory said of afflictions for a good Conscience, will hold here alone, Consideratio praemii minuit vim flagelli, The consideration 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 rich∣est treasures in Aegypt, Heb. 11.26. the same was it likewise that animated that noble Prophet under all his discouragements, and fruitlesse endeavours among men, Isa. 49.4. I have labour∣ed in vaine, and spent my time for nought, yet surely my Judge∣ment is with the Lord, and my worke, that is, the reward of my worke is with the Lord; who rewardeth his Ministers, secun∣dùm laborem, though not secundùm proventum, as S. Bernard speakes, according to their Labour, and pious endeavours, which themselves undergoe in the Gospell, though not ac∣cording to the successe of their Labours, which isk Gods alone to bestow.

And thus farre of the words, in their first acception, uttered by S. Paul as an Apostle.

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 comming.

And under that notion of them, we may observe, That the Life of a Christian is a continuall warfare upon the Earth, so Chrysologus, Christiano militare est, id quod vivit in seculo, suitably 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 firstl enmity between the two seeds; after againe, in Esau and Iacobm strugling together in the same wombe; and to this effect is that speech of our Saviour, I came not to send Peace on the Earth, but War, Divisionn and variance, namely, between Grace and Corruption; which was experi∣mented mightily in the breast of this our Apostle, when the Law in his Members rebelled against the Law of his Minde, Rom. 7.23. it was 〈 in non-Latin alphabet 〉, a warring Law; and elsewhere he saith, The flesh lusteth against the spirit, as the spi∣rit lusteth against the flesh, Gal. 5.17. and to the same purpose also Saint Iames, 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 spirituall Warfare, and pursuing the Metaphor, present you with those severall things that concurre to make up a com∣pleate Battaile; as 1. A Bickering, and encounter it selfe, Nisi praecesserit pugna non potest esse Victoria, as Sainto Cyprian, there cannot properly be said to be a Victory, where never was a fighting, delicata jactatio est, ubi periculum non est, its but a fond, or esseminate kinde of boasting of a Conquest, where never was danger. 2. In a Warre there must be Enemies, with whom to encounter, quis enim certat 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 Devill, who, with an 〈 in non-Latin alphabet 〉, is styled 〈 in non-Latin alphabet 〉, The Adversary, 1 Pet. 5.8. Iam. 4.7. He Page  11is as the chiefe Champion, the World also and the Flesh as un∣der him;

Sunt tria quae tentant Hominem, Mundus, Care Daemon. And in relation to the severall Temptations of each of these, Schoolmen have given them distinct names, or Titles, being cal∣led by them, either Obrepentes, or Ascendentes, or Immissa: Those which are from the World seeme full of slattery, and creep on, after a sort, insensibly, and deceive us; Those from the flesh ascend, as it were out of our selves, therefore the more dange∣rous, because the lesse perceptible, they being so pleasing to Corrupt Nature, and a selfe-snare: Those from the Devill are sent from without, with more vehemency, therefore called 〈 in non-Latin alphabet 〉, Darts 〈 in non-Latin alphabet 〉, Ephes. 6.16. because cast into a man; for in very deed the Devilsp knows no mans Heart, one∣ly deales, at first, (till after farther experience) by Conjecture; all which (if I had time) it were easie to inlarge upon. 3. In a Warre, there must be Armes, and Weapons; and to furnish our selves with these, we have a full Armory, 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) will ingrosse more time, than I have left to goe through with my other businesse.

Wherefore, waving that so copious a Theame, at this pre∣sent; I proceed on now to the second generall part of my Di∣vision, which is the Remuneration, or reward of Saint Pauls fidelity in the discharge of his trust, in the Dispensation of the Gospell; Henceforth is laid up for me a Crowne of Righteous∣nesse, &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 assu∣redly to be made good, partly from the promise of God, of thatq faithfull God, who is everr mindfull of it, and never disappointeth a true believer of performance, namely so as he Page  12promiseth, Esay 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 see∣meth, after a sort, ravished, and in a kind of extasie, transport∣ed out of himselfe, in wonder at the meditation, O how great is thy goodnesse which thou hast laid up for them that feare thee, which thou hast wrought for them that trust in thee, before the sonnes of men! And elsewhere, Psal. 58.11. Verily there is a reward for the righteous, doubtlesse 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 blasphemie of all those Infidels, Mal. 3.14.) in vaine 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 extended not onely to a deliverance from all paine and misery, which he pur∣chased by his Passion; but also to the opening a way to everlast∣ing happinesse, by his all-glorious Resurrection, and Ascension, Rom. 8.32. 2 Pet. 1.11. Joh. 14.2. And lastly, this may be col∣lected 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 summe of all the fu∣ture Blessednesse, and Reward, unto two maine heads, which they stile, Dotes animae, & Corporis; as it were, the Dowries of the Soule and Body, both which, as they have beene sharers in obedience, so shall they also be in the Compensation of the just reward. Those of the Soule are these,

1. The cleares Vision of God, which they say is, tota mer∣ces, beholding himt face to face, namely, so farre as a finite Being (for so our Humane Nature continues still, though glori∣fied) may be capable to apprehend of that Majesty, which is Infinite; in this advanced condition, the Soule (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 immortall 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 Page  13part of our Ignorance; the discovery that we have now of Heaven, is but 〈 in non-Latin alphabet 〉, as by reflexion from a glasse Darkely, being changed into the Image 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 oblecta∣tion, Contentation and Delight accompanying that inex∣pressible and blissefull Vision.

2. In the will, perfect fruition of the Divine glory, tention, and (for the measure of the Creature) Comprehension, a compleate assimilation, and likenesse to that glorious Ma∣jesty, in Holinesse and Righteousnesse; In those new Heavens dwelleth nothing but righteousnesse, 2 Pet. 3.13.

3. In the whole Soule, 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 discontent∣ing or agonizing vexations whatsoever, All Teares shall be wiped away from our eyes, Rev. 7.17. 2. Agility, expedite quicknesse, free from all manner of Lumpish pondero∣sity, or defatigation whatsoever; Yea moreover, perfect Cla∣rity, and glorious splendor, such as the Sun it selfe, in its full Brightnesse partakes not of: Here below the Beauty of the Saints is shadowed, and much clouded, partly by the interpo∣sition of Hypocrifie (Copper often passing before weake eyes for Gold, Formality for Reality) eclipsing thatu〈 in non-Latin alphabet 〉, & simplicity which would bothw adorne the Gospell, and grace the purity of profession: partly also by afflictions, to which the godly arex appointed in this life, where Christianus is quasi Crucianus, and thaty Baptisme of blood, and 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 graffe, will sometimes be shewing of it selfe in the defection of our best actions, yea, in some parti∣culars ofz Exorbitancy; so that whereas, in these severall re∣gards, the Beauty of the Saints is much obtenebrized, and ob∣soured, yet then shall theya shine forth, 〈 in non-Latin alphabet 〉, even as the Sun from out of a Clowd, in full clarity, and re∣fulgent Page  14* 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 resplendent, that Peter could have beene contented, (though but from that glimpse of glory) to have erected ab Tabernacle, for a far∣ther 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, there Mortality hath put on Immortality, the Body never more, after it is cloathed upon therewith, being subject unto Cor∣ruption, Death it selfe is then struck dead, and swallowed up in a finall Victory unto all Eternity: To which purpose ye may doe well to meditate at leisure those very apposite and perti∣nent 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 pla∣ces of blisse are styledc mansions,* or abiding and resting places, John 14.2.

And this is the reward, couched under this Metaphor of a Crowne, the Blisse whereof, indeed, transcends the skill, and tongue even of Angells themselves to expresse: Saint Paul speaking of the excellent goodnesse was treasured up, but in the gifts and graces of Regeneration in this life, saith even of them, that the naturall eye hath not Seene, nor the eare Heard, nor hath it entred into the Heart of an unspiritualized man, to conceive the things which God hath praepared for them that love him, 1 Cor. 2.9. Much lesse surely can this be done, in re∣gard of thed Excellent glory above in Heaven; Wherefore the joy thereof being so incomprehensible, as it is, when it could not enter into the faithfull servant mentioned in the Go∣spell, then he was bid to enter into it, even into that joy of his Master, Mat. 25.21. And thus farre of the remuneration it selfe at large, both in the Certainty and the Dignity thereof, It is a Crowne of Righteousnesse.

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 〉, The Righteous Judge.

Where note, saith the Roman Catholique, that the Reward is a Reward of Justice, not of favour, rendered as a due debt, Page  15not given as a gratuitous benevolence, so Cajetan on the Text, Dicendo, reddet Justus Judex, debitum jus significat; and, so by consequent, the good workes, to which its rendered, are properly meritorious, and God shall be unjust if he deny them his due reward, even due of debt: But whilst these overweening spiders suck poyson, the Humble Bees draw honey from these fragrant and sweet flowers: To Cajetan (though none of the meanest Schoolmen) we may oppose Primasius, who hath this more solid expression, quomodo ista corona debita redderetur, nisi prius illa gratuita donaretur? How can that Crowne be said to be rendered as due, unlesse first it was bestowed as free? and a∣gaine, opera Bona sunt Dei dona, The Lord in crowning our good deeds, doth but reward us with his owne gifts; in this case we must be all constrained to say as David, on another oc∣casion, 1 Chron. 29.14. All things come of thee, and of thine owne have we given thee; Wherefore, Saint Paul (the great Assertor of free grace) hath styled most fitly life eternall it selfe, (wherein consisteth the absolute consummation of all gra∣ces) 〈 in non-Latin alphabet 〉, a free gift, Rom. 6.23. a word not used in any Heathen Author, but peculiarized to thef 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 〉, [is laid up] and the other of 〈 in non-Latin alphabet 〉 [shall give] both these expression simply 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 rightfull Heyre: Moreover, workes merito∣rious, according to the determination of the Patrons of merit themselves; They must be, 1. Nostra, our owne workes, wrought out of our owne strength, and done by our owne power, whereas the Evangelicall Prophet hath o∣therwise assured us, Isa. 26.12. Thou O Lord, saith he, hast wrought all our workes in us, He meanes, gracious workes: Alas, we are not such Silkewormes as to spin a thred of Faelicity out of our owne bowells; we must remember that the highest style, which the Scripture gives the Saints, is but to beg Vessells of Salvation, toh receive the graces of God distilled into them from above; Noti Springs or Fountaines to derive them to oure Page  16selves; and by the very Schoolmen themselves, the graces of the Spirit are called, Habitus infusi, Habits, not acquisite by frequent Acts, as morall vertues are, but infused 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 himselfe, John 15.5. Without me ye can doe no∣thing, He meanesk Acceptably; He doth not say, as Saint Austin observes, sine me difficulter potestis, or, non potestis per∣ficere, without me ye can hardly doe any thing, or, ye are not able to bring any act unto perfection, but simply, and expressely thus, Without me, that is, withoutl leaning upon me, having my spe∣ciall and gracious assistance, Ye can doe nothing at all that is good and gracious; and our Apostle also, elsewhere, professeth, that all our sufficiency, namely in things supernaturall, is meer∣ly and solely of God alone; 2 Cor. 3.5. Therefore we may well conclude, that whatsoever good workes there are in us, they be none of our owne.

Secondly, As they must be our owne, 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 righteousnesse, as it is inhaerent in us, Alas! it is but as a defiled, nasty, and polluted menstru∣osity, Isa. 64.6. the highest pitch, or 〈 in non-Latin alphabet 〉 of perfection, that (whilest we are clad with the raggs of ourm vile flesh) we, the very best of us all, can attaine to in this life, is (as I have shewnen elsewhere) but to see, and to acknowledge our imper∣fections; 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 Manner, or in the Degree, measure or end of doing, we all prove some way defective; even the very best things that we doe have enough in them to be pardoned, if the Lord should discusse them with∣out mercy in a rigorous severity, and be so extreme as too mark what in them is done amisse: 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, wal∣kers in the way, whose motion is but only progressive, not Com∣prehensors, till actually instated Members of the Church Trium∣phant Page  17above in glory, in the meane while, that maxime in Di∣vinity is Orthodoxe and solid, Successivorum 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 uprightnesse, 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 futurae glorificati∣onis, Fuit Imperfectus, onere Corruptionis; Fuit perfectus, ex∣pectatione muneris; Fuit Imperfectus, fatigatione Certaminis, as most appositely to our present purpose,p Fulgentius: perfect he was, in the Hope of future Glorification: he was imperfect, under the burthen of present corruption; 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 Gospell of Truth; compleate perfection he professed not; much lesse may others, so farre inferiour unto so great, and most illustrious a Saint, as S. Paul was.

3. Workes meritorious, as they must be our owne and per∣fect, so also (in their sense) Indebita, more than due, supere∣rogatory transcending the Command; whereas (proud Catha∣rists and brittle pot-sherds as they are) they might observe what the great Law-giver hath declared in that Case, Luk. 17.10. When we have done all that we are able to doe, we remaine still most defective, and most unprofitable 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 proportionable unto the just Reward; but surely if (as they cannot) our Passions, andq Sufferings cannot equall the Reward, much lesse can our Actions, or our imperfect doings; sweetly singeth the Psalmist, God Crowneth indeed, but it is in his owne mere mercy, and loving kindnesse, not for any pos∣sible desert in the primest Creature; yea,* it's a maxime in the very Schoolmen themselves, That Principium meriti prius est merito, and that principium is Gods free Grace, Mercy, favour.

[Quaer.] So then, yeild all this: But, How then is it free, and yet a Re∣ward of Justice?

[Answ.] Answ. Some answer thus, namely, by understanding Justice, in this Text, of Gods Fidelity, and faithfulnesse in keeping pro∣mise, as in that Text, 1 John 1.9. where 〈 in non-Latin alphabet 〉 are joyned together, if we confesse our sinnes, God is faithfull and Just to forgive us our sinnes: And in this sense, (rightly ap∣prehended) its true indeed, to say that its Debita merces, A re∣ward of Debt, because God hath, after a sort, bound himselfe by his owne promise to give it unto us: Promittendo se fecit Debitorem, saithr Augustine, he hath made himselfe a Debtor to his Church by promise, in which only regard it is, that we may exigere Dominum, as he speakes, urge and presse the Lord upon his word, so we reade the Church under affliction did, Jer. 14.21. Remember, breake not thy Covenant with us; compare herewith, Neh. 1.8. Deut. 9.5. Others more directly give us this answer; Aeternall life, is in respect of us, 〈 in non-Latin alphabet 〉, a mere Gratuity, or free gift; But in respect of the personall 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 Crowne of their Imputative righteousnesse, how imperfect soever their owne personall Righteousnesse was: And from this title of the Lord, his being a righteous Judge, all his faithfull Servants may assuredly rest upon the Infallibility of the reward of their Service and Fidelity, sith the Lords owne word, aequity and faithfulnesse is ingaged for it; Surely he is faithful who hath promised, Heb. 10.23. nor can he faile or deny himfelse, 2 Tim. 2.13. Yea, he himself is our shield and our excee∣ding great reward; Gen. 15.1. and indeed, in enjoying God, we enjoy all happinesse, and soule-satisfying Contentation; where∣fore its not impertinently observed by the Hebrews, that in the Essentiall Name of God 〈 in non-Latin alphabet 〉 all the Letters are Litera quie∣scentes, Letters of Rest, to denote, that without God there can be no solid joy, or quietnesse of Soule, which will still be tossed in a kinde of restlesse inconsistency, till it doe indeed ter∣minate at last in him; which made that man, so much after Gods owne heart! as in a flame of fervent zeale) experimentally to put the question, 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.]

Theses latter times, into which thet ends of the world are fallen, abounding (as men in old age) with variety ofu phan∣cies, have given us occasion to enquire, what Day of the Lords appearance it is, which is here meant? whether it be the great. andw notable day of thex last generall Judgement; 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 proved more wanton, than their judgements solid, whose apprehensions have led them to conjecture, if not to be∣lieve an appearance of the Lord Christ personally, in a way of raigne and triumph, to be manifested upon earth, a thousand yeares before the last day of the Generall Judgement: such, in the Greek expression, are called Chiliasts, and by the La∣tines,y Mistenaryes: some have fetched the name, and conceit so high as fromz Cerinthus, a blasphemous Heretick, even in the dayes of the Apostles themselves, who daringly avouching the Lord Christ to be no more than a meer man, and borne after the common way of humane generation (which gave occasion to S. John, that soaringa Eagle, to write that his so sublime Gospel, wherein, in the veryb entrance of it (He proves his Divine Na∣ture) He gave out, that after the resurrection, there should be in the great City Jerusalem, an outward way of pomp, and a kinde of voluptuous indulgence to corporall vanityes, and delights, during the terme of a thousand yeares; which opinion He was thought to have sucked from the Breasts of the Jewish Syna∣gogue, that people mistaking the nature and quality of Christsc Kingdome, thinking it to be after an externall glory, and not (as it is indeed) consistingd within, in the soule, after ae spi∣rirtuall manner, ruling and raigning over the spirituall part of man: But this Blasphemer being exploded, and cryed down by all the Primitively-Orthodox Fathers, and Christians, as the Historyes of those Times informe us.

The next, who most clearely speak of it, or was, indeed, sup∣posed the first who more directly vented the opinion, was one Page  20Papias Bishop of Hieropolis, asf Eusebius acquaints 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 conceit, Apostolicall Traditions; and by rea∣son 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 ofg Justin Martyr, and in the end of Trajans timeh Apollinarius,i Ter∣tullian (too much misled by Montane and Lactantius) who were in part spiced with this Millenarisme; so perilous a thing, it proves to the Supine, and out of a secure or carelesse dis∣regard, to suffer Humane Tradition to become a Diotrephes, and to have thel preheminence above the infallibity of the un∣doubted 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 am first resurrection cause all those who dyedn in, and for him, to arise, and with him in a peacefull tranquility, and glory to reigne, and to beare sway over the wicked, as Vassals, for a thousand yeares; which date of time being expi∣red, immediately shall ensue the General Resurrection, and the day of the last Judgement. No such evidentiall verity is demon∣strated in Holy Writ, as of Absolute Necessity to be believed unto salvation: But whatsoever is alledged out of the prophe∣tick Scriptures for the stablishing of that opinion, is to be un∣derstood, either of the first coming of Christ in the flesh, or of the state of the N. T. in generall; or else, of the glorious estate of the Church triumphant to be expected hereafter in the eter∣nall Kingdome for ever in Heaven, aso Gerard judiciously: I have not time to alledge, or you patience to heare, on this oc∣casion, the severall Texts cited by the Chiliasts, or of the Or∣thodox; manyp 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 Hea∣ven; and besides, we finde, in our Creed (which is founded on* Page  21the Scriptures, and may in every article thereof beq proved by them) we finde, I say, in our Creed, mention made but of two visible comings of Christ, the first inr Humility to suffer, and to be judged; the other, at the end of the world (but not be∣fore) in thes glory of his Father, tot judge the world, both quick and dead in righteousnesse; and unto them that look for him, saith the great Apostle, shall he appear, the [u second] time, without sinne, 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 ap∣pearing here mentioned in this text, to be meant the last great day of the generall Judgment, according to that Scripture Acts 17.31. and the Lord Christ his secondw coming upon that day, in* glorious Majesty, unto the judgement of all the wolrd: so that however, those whox labour in the Word and Doctrine, meet often with so great discouragements, that they seem to labour all in vaine, and spend their strength for nought, as the Prophet speaks Isa. 49.4. yet surely their Judge∣ment is with the Lord, and their worke, that is, the reward of their work is with the Lord; his goodnesse is laid up for them; O how great! Psal. 31.19. In the mean time, let it be our de∣light and contentment that wey doe our Masters work, not as by constraint, butz willingly; sith indeed such a vertuous ser∣vice ever carryeth its owne 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 righteous soule findeth in the sincere discharge of his duty (within its proper station) in conscience of God, is infinitely more valuable than all thea treasures the earth can afford without it; only, as the Hus∣bandman, we may not anticipate the season of the Harvest, but we mustb wait, & then in due time, we shall reap, if we faint not, Gal. 6.9. Heb. 10.36.37. & 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, whenc all, of all sorts, both great and small, shall, upon the generall Page  22summons, stand before the last Tribunall, and then upon the appearance of the Chiefe Shepheard, we shall receive a Crown of Glory that fadeth not away, 1 Pet. 5.4.

Hereof S. Paul had a particular assurance in his owne per∣son, when he saith, Henceforth is laid up for [me] a Crowne of Righteousnesse; and if for him, why may it not be also possible for others to be in like manner assured of the same, especially provided, that we are such as do love his appearing?

This question, I confesse, 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 meanes of his fides privile∣giata, his special and priviledged faith, which as an Apostle, and ad chosen vessel of honour, he was endowed and adorned with∣all from Heaven; for that God had a greate service for him to do, who was selected, as it were, to take up the Gauntlet in the quarrel of the Gospel, against the manifold, fierce, and po∣tentf Adversaries of the same, so that (as I said in the begin∣ning) to steele his resolution with the greater courage, he was fortifyed before-hand, and armed with an extraordinary assu∣rance of a glorious reward, after his work, and warfaring there∣in was over: [Quer.] But now, whether this assurance be possible for an ordinary Christian, by the use of ordinary lawfull means to attaine, is the next disquisition? [Answer.] To which the resolution is affirmative, the thing is possible, though confessedly very diffi∣cult: and this possibility is both Certitudine Objecti, and also Certitudine Subjecti; both, as it is sure in it self, as it is determin'd by God; & likewise, in the particular evidence, & speciall expe∣rience of the same in the soule of a true believer: and this is pro∣ved, partly from those Scriptures, which exhort unto a diligent endeavour after it, 2 Pet. 1.10. 2 Cor. 13.5. Now, the nature of Evangelicall precepts, and exhortations, in a contradistinction to those of the Law, is, that they carry a spirit, a secret energy, vertue, and power with them, inabling, through grace, unto observation, therefore the Gospel is calledg 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 principall Page  23end 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-witnesse 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, thankfulnesse, 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 ah false gift, as of ai 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 be 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 experimentall proofe 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 them∣selves, as Job 19.25. Abraham, Rom. 4.21. and here, in my Text, Saint Paul, which eminent Saints were not set forth in Holy Writ, as Wonders, meerely to be gazed at, but as Patternes 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 attaine, though not to the same measures, yet to the same foundnesse of perswasion; and indeed, as a reverendk Divine observes its firmnesse, rather than fulnesse of assurance, (namely, in respect of adherence, or of recumbency) that the Saints in this life arrive unto, but to this firmnesse they may come by the use of the ordinary, and of the right means, as here S. Paul did by fighting the good fight, by finishing his course, and by keeping the faith; hereby, as by the ordinary meanes, he concluded (therein likewise shewing us an example) that from henceforth there was a Crowne of Righteousnesse laid up in Heaven for him, yea, and for all others with himselfe, who loved the appearing 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 reall Graces, which are the signes, and Page  24fruits of Election, and which give the best evidence of glory; so that there needs much discussion, and an exact spirit ofl 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 neere of* kinne to many Vertues, and carry in semblance, a neare affinity, as it were, with them; There is, saith devout Bernard, à minium virtutis, a certaine kinde of Vermilion, wherewith Satan paints over the outside of Vices, and makes them shew like Vertues, and but by an Eye and an Heartm ex∣ercised in piety hardly discernable each from the other; thus Flattery sometimes carryes the style of affability; Covetous∣nesse of Frugality; Rashnesse of Fortitude; a Divellish Mat∣chiavelisme, of a lawfull policy; excesse and ryot, of good fellowship; and under this mistake of judgement, that is taken for zeale, which is nothing but an impetuousn headinesse, or a fiery kinde of vehemency, that in stead of heating the house, is apt to burne it; Thus in short, presumption passeth often for Faith, this being theo guile of our hearts, and Satan complying with it, (who can transforme himselfe into anp Angell of Light) and set a faire glosse upon naughty wares, making the tinsell of Hypocrisie to passe for the Silver of sincerity▪ we must not too much relye upon ourq owne Judgements in this matter, but bring things to ther beame of the Sanctuary, and theres prove and weigh them; the Word of God ever giveth right Judge∣ment, and the searching hereinto, John 5.39.t 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 theu workes of the flesh, which too much over-grow, and a∣bound in every mans Heart; but graces are but rare, and come up thin, much chaffe and little solid graine; our graces are like Gideons Army, but a handfull in comparison, but our sinnes and like Midiknites,w Innumerable as Grashoppers; Hipps and Hawes (saith one) grow in every hedge, 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; •nw S. Peter, who exhorts to give diligence Page  25to make Election sure, exhorts also, 2 Pet. 1.5, 6. to adde to Faith, Vertue, to Vertue, Knowledge, &c. a large enumerati∣on, or 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 progresse, that an Hypocrite, or a Cast-away, may make in the wayes of Christianity, and yet never attaine to this assurance; He may have some degrees of Illumination, Heb. 6.4. much like a Coruscation, that a suddaine flash of Lightning maketh in the Ayre; He may have good wishes as Balaam, Numbers 23.10. A sight of sinne as Cain had, Gen. 4.13. Confesse sinne as Judas did, Matthew 27.4. have zeale as Jehu had, 2 Kings 10.16. in these, and in like o∣ther gifts may a very Cast-away make a great progresse; But no child of God can have any reall 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 do∣ing, these things are hardly discernable each from other: All which, and much more that might be added to the same pur∣pose, shew, though not the utter impossibility, yet surely the very great difficulty of attaining unto this assurance, that a man can say, as S. Paul doth here, in a particular application unto his soule, Christ loved [me] and gave himselfe for [me,] and henceforth is laid up forx [me] a Crown of Righteousnesse.

There yet remaines but one Pearle 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 Chri∣stians, as well as it did S. Paul, capable of the Crown of Righteous∣nesse; they must be such, as who do love the Lord Christ's se∣cond appearing in the day of Judgement. 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 conscience is wounded afresh with some gross act of sin: this made David afraid, yea, to roar out, and to make a noyse through the disquietnesse of his spirit, Psal. 38.8. Psal. 55.2. and, under that state of soul, Page  26to begg earnestly to be spared, that he might recover 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 rea∣sons, surcharge the soule and conscience with the sins of youth, for which, perhaps, men have not, as became them, been suffici∣ently humbled; thus, dealt he even with his servant Job, wri∣ting bitter things against him, Job 13.26. see also Job 1.6.4.

But, out of those cases, it is proprium quarto modo, onely the Saints love it, all such love it, and alwayes: and no mer∣vaile, sith by this second coming, and appearance of Christ in the day of the last Judgement, they receive very great and ine∣stimable benefits, such as are finall Redemption of the Body from corruption, Rom. 8.23. Freedome from the society of the wicked, which herey afflict the godly by their violation of Gods Law and Precepts; Deliverance, not onely from thez raigne, anda dominion, but even from the inhabitation and being of sin, which here they finde as a clogg, and ab burthen toc hea∣vy for them, and so long to be rid of it, Rom. 7.24. and lastly, the beatificald vision, and perfect fruition of the ever-blessed, and all-glorious Trinity, in thee Heavenly Hierusalem, among the innumerable company of Angels, being admitted to the ge∣nerall 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 Media∣tor of the New Covenant; in whose presence there is fulnesse 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 about a day) though not so fully after my de∣sires, as I would, in so great, so learned, and serious an Audi∣tory, have I dispatched my discourse upon this Scripture; your candour will, I hope, connive at the want of polishing, and en∣tertaine it as it is, according to the weight, and importance of the matter of it: And may theg God of all grace reap the To∣tallh glory. Amen.