The Valley of Vision, Sermon 2
SERMON II.
James 1.12, 13.
Bleſſed is the man that indureth temptation: for when … ſhall receive the Crow… of life, which the Lord hath promiſed to them that love him.
THESE words I divided into foure particulars;
One, of the perſon to whom the promiſe is made, The man that endureth temptation.
The other of the reward that is aſſured to him, Bleſſedneſſe, and the Crowne of life.
The third, it is the aſſurance of this reward, the crown that is promiſed to them that love God.
And the laſt is the manner, and the time of retribution, he ſhall receive it when he is tryed.
And of the firſt of theſe I ſpake in the fore-noon, and that is the deſcription of the perſon to whom the promiſe is made.
And now I am to proceed unto the ſecond branch, that is, of the reward or retribution it ſelfe, it is in theſe words, Bleſſed ſhall he be, and he ſhall receive the crown of life.
They are the words that hover over the other, the deſcription of the perſon, as the opening of the heavens did over Stephen when he was ſtoned. Here is Stephens agonie, the man that endures tribulation: and then comes in his bleſſedneſſe, the crowne of life, as the opening of the heavens to encourage every Chriſtian the better for the enduring the conflict. It followes upon the firſt in a very good order: for there is nothing that will ſtirre us up more to endure tribulation with patience and ſubmiſſion of ſpirit, then the thought of the reward. It is the reſolution that every man propounds to himſelfe in any undertaking, whether it be of action or paſſion, quid habebo, what ſhall I have, if I do, or ſuffer? Theſe are the voyces of all men, both good and bad, worldly men and others. Even Judas himſelfe when he went about that evill work of betraying Chriſt, he encouraged himſelf by this word, what will you give mee, and I will betray him to you? Nay, and the Diſciples themſelves in a matter of greater moment, a thing that concerned heaven (as the diſcourſe doth that we are now about) they propound it to our bleſſed Saviour; S. Peter moves him with this, Lord, we have left all and followed thee, what ſhall we receive? And it was the cuſtome of Princes, when they they ſet about any great achievement or undertaking, to encourage the undertakers to come to the worke, they propounded wages, and prizes, and rewards, that they might draw them to it.
Generalls, when they goe to fight, to encourage their Souldiers to fight, they uſe to make promiſes of Donatives, to make them more reſolute, and valiant. The ſame courſe here, the bleſſed Apoſtle Saint James takes in the deſcription of the great work he was about. As a heavenly cryer, he was to make publication here, of a great undertaking, the enduring of tribulation: and becauſe hee would not miſſe of his ayme, but encourage many to come to the cheerfull undertaking here propounded; he propounds to them the greatneſſe of the reward, that he may allay the ſharpneſſe of the ſuffering. He lends the poore man that is in tribulation here, a ſtaffe to reſt on; it is not only one ſtaffe, but two, Bleſſedneſſe is the one, and the Crowne of life is the other. Theſe are good props: a thorne was in the firſt word, the enduring of tribulation; but here is that that recompenceth it, here is a Crowne and Bleſſedneſſe in theſe other words that I am now to ſpeak of.
It is not bleſſedneſſe deferred; the Apoſtle in a great deale of wiſdome begins with bleſſedneſſe; he doth not name tribulation without bleſſedneſſe. When bleſſedneſſe is named, a man may ſafely name tribulation. It takes in all, what God will give, bleſſedneſſe, and what the man that endures temptation is to receive from Gods hand, that we cannot apprehend the glory of the crown of life.
Theſe are the two things:
The one of them is the generall deſcription of the reward.
The other the particular.
The generall deſcription of the reward in this word.
Bleſſed is the man.
It is bleſſedneſſe, that is the ſum of all comfort, and the retribution that is promiſed to the enduring of Tribulation. And what ſhall I now ſay to you of that? It is the thing that is in all your hearts, and in the hopes and aimes of every man, more or leſſe, even by the light of nature. Though it be in all our hearts, it is not in our underſtandings: Paul can reſolve us for that, whereas other things that are good, are ſubject to the eye, we muſt not looke to have it in this reſpect, Eye hath not ſeene. Of other things, the comforts of Gods ſpirit, we may tell how they are deſcribed in Scripture, and you receive them by the eare; but of bleſſedneſſe Celeſtiall, no tongue of Angells can ſpeake ſufficiently, Eare hath not heard it. Yet the things that eare hath not heard, it is poſſible for the heart to imagine, we may indeed in repreſentation, but we cannot in the fullneſſe, It hath not entered into the heart of man to conceive. How great that good is, that is compriſed in this ſmall compendium, Bleſſedneſſe, take it thus.
There are two things acknowledged by all, even by thoſe that have little inſight into it.
The firſt, that Beatitude it is the higheſt and the greateſt of all good things, that can be expected, that nothing can be imagined above this. It is the fruition of God, it is whatſoever is ſet forth to us in Scripture, to make us underſtand that glory.
It is not onelyonly ſummam, but the moſt ſpacious, it comprehends in it all good things whatſoever; Beatitude is ſo great a good, that as St. Auſtin obſerves, every man would be partaker of Beatitude, not onelyonly the good, but even bad men, that will not conforme to the rules of piety, that lead to bleſſedneſſe, they would faine have bleſſedneſſe, though they care not for piety. And there is no man that heares me now, that is never ſo much affrighted with the name of Tribulation, but would be glad to imbrace bleſſedneſſe, they love the end but not the way. It muſt needs be a great good that all, out of that ſmall glimpſe of light that they have, yet with ſo much earneſtneſſe deſire. It is ſo great a good, that it comprehends in it all good things whatſoever. It is, as St. Auſtin ſaith, the accumulation of all good, it muſt needs be the accumulation of all good, becauſe it is the reward of every good action, if it be the reward of every good action, it muſt needs include every good comfort.
There is no number can expreſſe thoſe ſeverall bleſſedneſſes of the eight beatitudes, that Chriſt ſpeaks of in one place, and foure in another; St. Ambroſe wittily moves the Queſtion why, when Matthew reckons eight Beatitudes, St. Luke reckons but foure? He anſwers thus, the foure are in the eight, and the eight in the foure, the eight are no more then the foure, and the foure are no leſſe then the eight. So here, though it be but once named, yet that one is as much, as the twelve, the eight, and the four, put together. It's the accumulation of all good, therefore it is ſet forth in Scripture by all words that expreſſe not ions that are deſirable, Reſt, Joy, Peace, Glory, and contentment, and immortality, all is bleſſedneſſe. It is a word of that ſweetneſſe, that the Prophets, and Apoſtles, they ſtill had it in their mouths; they ſeldome make mention of any duty, but ſtill bleſſedneſſe, though it be the end of all, is ſet in the beginning of thoſe duties they enforce. Moſes, and Chriſt, the Apoſtles, and Prophets, they all urge it expreſly, and put us in mind of it, though in ſeverall expreſſions. Take the difference.
Moſes, when he propounds it as the reward of obedience, he ſets it downe in the future, Beatus erit, if thou walk in my Commandements, Bleſſed ſhalt thou be in thy Basket, and in thy ſtore, in the Citty, and abroad in thy going out, and thy comming in. On the other fide, David when he mentions it, he puts it indeed in the preſent, but he ſets it in the Negative, Pſal. 1. Bleſſed is the man that hath not walked in the Counſell of the ungodly, nor stood in the way of ſinners, nor ſat in the ſeat of the ſcornefull. In the third place, our bleſſed Saviour when he comes to mention it, he hath another variation, it is not in the future, as Moſes, it is not in the negative as the Prophet David, but he propounds it in the plurall, Bleſſed are the poore in ſpirit, bleſſed are the meeke, bleſſed are they that hunger and thirſt, and ſo the reſt are all plurall, when Chriſt propounds the purchaſe of beatitude, for all that ſuffer. Here yet it is different from them all in the pronunciation of St. James, it is not in the future as Moſes, but in the preſent; it is not negative as David, but affirmative; it is not plurall as our bleſſed Saviour, but ſingular. Not as if there were different publications, but onelyonly becauſe he would raiſe it to the upſhot, and improve it to the beſt advantage: for all the reſt are in this Expreſſion. Moſes ſpake not all when he propounded it in the future, Bleſſed ſhalt thou be, he doth not expreſſe all. It is not all that is given to the Saints of God to have hope of bleſſedneſſe, they are not onelyonly bleſſed in hope, but in act; they have not onelyonly a future heaven, but a preſent. Not in poſſeſſion? Yes, in poſſeſſion, but not in full fruition; but they have ſome poſſeſſion. The Harveſt is not now, that is at the end of the World, the firſt fruits, that is a part of that bleſſedneſſe, as grace is the beginning of glory. The firſt fruits they have here, and becauſe they have the firſt fruits here, therefore they have not bleſſedneſſe onelyonly in hope and expectation, but in actuall poſſeſſion, as a part of it; and not onelyonly, bleſſed ſhalt thou be, but a godly man is bleſſed already: therefore the Apoſtle improves the future to the preſent, not onelyonly bleſſed ſhall, but bleſſed is the man, that is one.
As Moſes ſayd not all in the future; ſo next David ſaid not all, when he expreſſeth it in the negative, Bleſſed is the man that hath not walked in the Counſell of the ungodly. This expreſſeth it not to the full. It is true, bleſſing is propounded to the avoyding and ſhunning of ſin, but the greateſt bleſſing belongs to the following, and proſecution of piety, not to doe evill, is good, but to doe good, is much better: it is not enough that we be not prophane, nor impure, nor Blaſphemers, nor Drunkards, nor Murtherers, nor Liers, nor Swearers, that is not enough, yet there is part of the bleſſing in that, Bleſſed is the man that hath not walked in the Counſell of the ungodly. There is Davids beatus, but it is much more that God expects of us, the doing of good; that we be holy, and pure, and beleiving, fruitfull in good works, and in every good work, that is it that carries the greater bleſſing, the affirmative, doing, and fullfilling Gods Commandements, and walking in thoſe wayes that he hath appointed, that gets the greateſt bleſſing. Therefore that is the reaſon the Apoſtle corrects it here, and improves it to Davids negative. It is not Beatus qui non, but Beatus qui ſit, Bleſſed is the man that indureth, that is the ſecond, but that is not all.
As David ſayd not all in the negative, ſo our bleſſed Saviour expreſſeth not all in the plurall, Bleſſed are the poor in ſpirit, and bleſſed are the meeke. It is more to have it in the Singular, that brings it home to every mans heart, to every mans apprehenſion, and application, yet both put together make it full; bleſſedneſſe is propounded in the Plurall to all, and in the ſingular to every man that walks in the way of vertue.
What is the reaſon?
It belongs as much to every one in particular, as to all in generall; the thing that all expect, is no more then bleſſedneſſe, the thing that every man may look for, is no leſſe then bleſſedneſſe. Bleſſedneſſe is that that will ſatisfie all, and bleſſedneſſe is that that will inrich eueryevery particular man. Therefore the Apoſtle brings it lower then the plurall, that every man may have a ſpecial portion of comfort for one of theſe two reaſons.
One reaſon may be this, he ſets it in the ſingular, not in the plurall, bleſſed is the man; as partly deſpairing, that there would not be many that would embrace this doctrine of the croſſe, it would hardly come to a plurality. Every man with-draws his necke from tribulation. Though there be the Crowne ſet at the end of all thoſe propoſitions of ſuffering; yet we had rather hazard the loſſe of the Crowne, then ſubmit our necks to beare the yoake of afflictions. The Apoſtle could not think there would be many, hardly a number, hee could hardly ſay beati, but ſhuts it up beatus, bleſſed is the man, one of a City, and two of a Tribe, a few gleanings, a ſmall gathering, and therefore he ſets it in the ſingular.
Another reaſon is, to let us ſee that in particular bleſſedneſſe is every mans comfort: Though every man excell not in all graces, no not the Saints of God, yet each of them excells in bleſſedneſſe. To one is given the gift of faith by the ſame ſpirit, to another repentance; hee is more eminent in that: to another charity. Here are ſeverall graces and gifts; as there are ſeverall gifts, ſo there ſhall be ſeverall rewards: The reward is but one bleſſedneſſe for all: Therefore in Scripture it is propounded as the retribution of every grace: As the reward of faith, Bleſſed is the man that truſts in him: As the reward of obedience, Bleſſed are they that keepe his Testimonies: As the reward of purity, Bleſſed are the undefiled in the way. Why ſhould I name more? the Scripture is full. But take this as the cloſe of all, it is the reward propounded to the enduring and ſuffering of tribulation: Bleſſed is the man that endureth tribulation. It is true, of all other, a man would have thought, it might beſt have beene ſpared here; for that it is the reward of faith, that a man that believes, and his hope reſts in God, that he ſhall be bleſſed, theſe are comfortable: but that a man in the fornace of affliction, and all-beſme…red, lying loathſomely among the pots as the Pſalmiſt ſpeakes; that Job on the dung-hill, that Daniel in the Den, that Eliah in the Cave, in his flight ſhould be bleſſed. A man would think there were nothing of bleſſedneſſe in the ſtate of an afflicted ſoule.
Worldly men are of another opinion, they think not that bleſſedneſſe can conſiſt with tribulation and perſecution: They think that bleſſedneſſe conſiſts with eaſe, and reſt, with pleaſures and profits, and honour, and applauſe, and the enjoyment of good things in the world: here is that they ſet up their reſt in, here they place their bleſſedneſſe. See the different voyce of the world, and of Chriſt; of ſecular men, and the Apoſtles: Bleſſed are they that ſuffer ſaith Chriſt: O miſerable are they that ſuffer ſaith the world. Bleſſed are they that endure tribulation ſaith the Apoſtle: nay bleſſed are they that never knew tribulation ſaith the world.
Search but your owne hearts now, whether moſt of us have not thus much of Atheiſme in our hearts, as to think bleſſedneſſe to be in the good things of this world; the heaven that we look for, and the happineſſe that we long for, Chriſt and his Apoſtles otherwiſe: the ſpirit of God that ſpake by the Prophets, and in them, otherwiſe; which word ſhall we give credit too? what voice ſhall wee hearken too? the voyce of the world, or the voyce of Chriſt? to the voyce of wicked men that are …gnorant, or to the voyce of the Apoſtles.
In all other things you take the judgment of the moſt learned; thoſe that have beſt experience, that have moſt knowledge, their judgement goes for current. Wel then, ſhall we truſt worldly mens judgment in the definition of bleſſedneſſe? we doe ſo, ſo blind we are; it is all one as for a man to judge of colours that is blind, or for an aguiſh palate to give his opinion of taſt. Can worldly men that reliſh nothing of Heaven, judge of heavenly things? and thoſe that only walk in the wayes of miſerie, and looke for nothing elſe, judge of happineſſe and bleſſedneſſe? Then take the judgement of the Apoſtles, reſt in that; what is their judgement? whom can you truſt better in the definition of bleſſedneſs then they that now inherit it, the Apoſtles and Prophets that ſet it downe to us? whom can we better truſt then thoſe that were guided by the ſpirit of God that formes and frames that bleſſedneſſe? What is the judgement of the Apoſtles? you have it here of one, and in other places of oothers: it is their conſtant opinion that theſe delights and profits, and pleaſures of the world, as Nazianzen ſaith, are a fabulous happineſſe, a falſe felicity, ſuch a felicity as is not beatitude, more of it is in miſery then beatitude. The conſolations of the world, as Baſile ſaith well, are deſolate: there is nothing more unbleſt then ſuch a bleſſedneſs, here is the opinion of the Apoſtles.
If you will have a better judgement, in whoſe judgement will you reſt, but in Gods? in whoſe, but in Chriſts? Who is ſo …it to tell what happineſs is, as he that gives it? It is Chriſt only that gives bleſſedneſſe, cannot he tell what it is? who is ſo fit a judge of bleſsedneſs as he that is blesſedneſs it ſelfe, God blesſed for ever? the bleſſed and onelyonly Potentate; not blesſed, but bleſsedneſs, in the viſion of whoſe bleſſed face there is blesſedneſs? who can tell better then Chriſt? who can better tell what is the ſtate of ſufferers, and the reward that belongs to them, then he that ſuffered for our ſakes? you know, he himſelfe, becauſe he would breake the way, lead the ranck; that he might lead us along chearfully, to endure Tribulation, he hath taſted the Cup firſt. There is no drop in the Cup of Tribulation, that Chriſt did not firſt taſt of. The contempt of the World, diſgrace upon the Croſſe, he had obloquie and reproach of a Publican, and Sinner. If torments be another drop of the Cup of Tribulation, he ſuſtained them firſt; his back he laid open to the Smiters, he was ſtript, and bound, and buffetted, theſe were the things that he ſuſtained. If death it ſelfe be the laſt drop of the Cup of Tribulation, he taſted of it firſt. He that is the Phyſitian, taſted the potion firſt, he did not onelyonly taſt it, but drink it firſt. As St. Gregorie well; the Phyſitian he drank firſt, that we that are Patients, might drink it chearfully. Who can judge of ſufferings, and rewards, better then he that ſuffered firſt? that is Chriſt? What ſaith Chriſt? He tells us of woes, and he tells us of bleſſings. The woes, what are they? Wo to you that are poore? No, wo to you that are rich. Wo to you that mourne? No, wo to you that laugh. Wo to you that are empty? No, wo to you that are full. Here are the woes, ſee the bleſſings. How begin the bleſſings in Matthew? Bleſſed are the rich? No, Bleſſed are the poor. So he begins, how ends he the bleſſings there? Bleſſed are thoſe that avoyd perſecution? No, Bleſſed are they that ſuffer perſecution. Here is Chriſts deſcription of bleſſedneſſe.
Then here is the ſumm of all, that the ſuffering of Tribulation, it is a ſtate makes truly bleſſed; the right enduring of Tribulation, and affliction, is a State that makes truely bleſſed, not onelyonly in hope, but in act, for the preſent. Is there any thing of greater comfort, then that a man, when he is accounted the off-ſcouring of the World, caſt out as the Dung of the Earth, when he is vile in the eyes of all men, forſaken of all, and deſolate, yet in regard of God, that poore diſtreſſed Creature that hath no comfort, that is like Lazarus in the Goſpell, at that very time, ſhall have the comfort, and aſſurance of the fruition of bleſſedneſſe, and the beginnings of it in himſelfe? Here is a great deale of happineſſe in the ſuffering of tribulation, it is a ſtate ſo far from being repugnant to beatitude, that it is conſiſtent with it at the ſame time. And beatitude is ſo far from being abhorrent, or from being different from ſuffering tribulation, that it aſſures it to us. Theſe two are ſtill joyned in Scripture, the croſs, and the bleſſing; Tribulation, and happineſs. Seeing the Scripture joynes them, take heed that we doe not ſever them. There are two onelyonly wayes whereby we may ſever them.
Firſt, doe not ſever Tribulation from bleſſedneſſe, that is one, take heed that we doe not that.
How is that?
A man then ſevers Tribulation from the bleſſing, when he would faine be partaker of the beatitude, but not indure the Tribulation. As there be many men that are very good in their judgement of bleſſedneſſe, and think beatitude is the beſt eſtate, yet they are loath to have the Croſſe along; halfe their judgement is good, and halfe naught. Remember God hath joyned them, he hath made Tribulation walke before. If we will reigne with Chriſt, we muſt ſuffer with him. If we looke to live with Chriſt, we muſt alſo endure with him; if we will have the reward, we muſt look to the condition. Look over all the Scripture and you ſhall find that no Saint of God was ever exempted from Tribulation, Et labor & dolor, &c. as one ſayth, from the very firſt man that came into the World, to the end, godly men have ſtill thornes in their way, perſecution, and trouble, and ſuffering. The whole World is as a great Furnace, or as a great Ship that carries a great many ſouls, that are in jeopardie of the floud ſtill: So the World is to men, it is more then ſo to a Chriſtian; the Marks at which the Arrows of Tribulation are ſhot, are eſpecially the whiteſt marks, the faireſt marks; thoſe that are pure, and undefiled in the way. The Scriptures doe no where promiſe the bleſſing, without the Tribulation, Nemo, &c. ſayth a Father, let no man flatter himſelfe, and promiſe himſelfe, that that the Scripture doth not promiſe: The Scripture no where promiſeth bleſſing, to the courſe of the impenitent, no where to them that decline the Croſſe, but to them that take it up. If the bleſſing be joyned to Tribulation, let us joine them, and not ſever them: that is the firſt.
Secondly, as we muſt not ſever tribulation from bleſſedneſſe, ſo we muſt not ſever bleſsedneſs from Tribulation.
How is that done?
Men ſever bleſsedneſs from Tribulation, when they pronounce godly men miſerable, becauſe they indure tribulation in the World. The World accounts them miſerable, that God accounts happy; thoſe whom God hath made happy, it is very vaine and raſh judgement for men to pronounce them miſerable. Generally we think ſo, we think them miſerable men, though they be holy, and righteous, if they be oppreſſed with Tribulation, we meaſure all for the preſent. We muſt not ſever bleſſedneſs from tribulation. It is juſt as people that are ignorant, when they ſee the Sun Eclipſed, they think the Sun hath no light, becauſe for the time it is darkened, they think there is no Sun, becauſe it is cloudy, or that the Sun is loſt, becauſe he is ſo to ſence. Worldly men are Creatures of ſence, they cannot judge of ſpirituall things, they ſee the diſcomforts of godly men, they cannot ſee their comforts. The diſcomforts are without, the comforts are within, the one is diſcerned by the carnall, the other by the ſpirituall eye. Therefore they conclude they are miſerable, becauſe they ſee not their happineſſe; juſt as St. Auſtin ſayth, as if a man ſhould conclude that the Sea were not deepe, becauſe there are ſhallows towards the ſhore; or that the whole Earth were not fruitfull, becauſe there are ſome Deſarts barren; or that the frame of it were not round, becauſe there are Mountainous places; ſo it is with theſe temporall afflictions. The Mountaines and Hills carry no proportion to ſo great a body, to hinder the perfect roundneſſe of the Earth. Bleſſedneſſe is that that belongs to godly men, afflictions and Tribulations as mole…hills, and un-even places cannot hinder their happineſſe. In their owne ſight it may ſometimes, it may be, there are ſhallows in Tribulation, but glory, the Sea is deepe for all that, there is deepe glory, and comfort reſerved for them. Heare the pronunciation of the Spirit of God ofter then once, Behold we account them happy that ſuffer, ſaith the Apoſtle; you account them miſerable, but we account them happy: and I think we have the ſpirit of God, he might have ſaid ſo, the ſpirit of God taught them all theſe truths, we account them happy, bleſſed is the man that endureth temptation.
Well, what is the ſumm and the uſe? Seing that it is thus pronounced to thoſe that endure Tribulation; we all are in love with bleſsedneſſe, we all deſire that; if we be deſirers of happineſſe, let us doe wiſely, take that courſe that may bring us thither, labour to be found in that number that it is promiſed to; if we be found out of that number, we muſt not looke for bleſſedneſſe. Every man that ſhall inherit bleſſedneſſe, muſt be in the compaſſe of thoſe quallified perſons that it is promiſed to; labour to be of that number. I tell you bleſsedneſſe is promiſed to holineſs, Bleſſed are the pure in heart. He that gets purity of heart, hath aſſurance of bleſſedneſſe. bleſſedneſs is promiſed to the meek, to the poor in ſpirit, to thoſe that feare God, and truſt in him, let us be qualified, according to the condition of theſe perſons, and we have aſſurance of bleſſedneſs. Come to the Text, here is a promiſe, To whom is it? To thoſe that are at eaſe in Zion? Or to thoſe that Crowne themſelves with Roſe-buds? That let no pleaſures paſſe, thoſe that ſtretch themſelves upon beds of Ivory, that chant to the ſound of the Organ? Thoſe that make their Heaven, Earth, and make their happineſs, pleaſures, is the promiſe to them? No, it is woe that is threatened to them; thoſe that eat Gods people as bread, it is not bleſſing, but a woe to them, and the woe ſleeps not. To whom is the promiſe here? Breifly, beſides all the other promiſes in Scripture, here is one of the principall, Bleſsed is the man that endureth temptation. If we be of that number, here is bleſsedneſs. That is the firſt part, the reward promiſed, it is a great, and full reward, bleſsedneſs.
Now I come from the generall propoſition of the reward to the particular. That is, to goe from good to better, though there be nothing better then bleſsedneſs, yet in our apprehenſion, ſomething may make it more lively in our apprehenſion, to our capacity. That is in the otherword, the man that endures Tribulation, ſhall receive the Crowne of life: that is the particular reward. Bleſsedneſs is the generall, the Crowne of life is the particular. And in theſe words, as St. Cryſoſtome ſayth well, there is great Emphaſis, they are both emphaticall, for life is the beſt of all naturall things, and a Crowne is the beſt of all things civill. Here is the beſt, and the beſt. O then what a bleſſing, and a good, is a Crowne, and life, both joyned together, and theſe in a ſpirituall ſence. The Crowne of life.
The Apoſtle might have ſpared theſe words, for indeed, as I ſaid before, there is nothing to be added to bleſsedneſs, he that names bleſsedneſs, names all. But for our further ſatisfaction, he adds theſe two words, and puts them with a For, FOR he ſhall receive the Crowne of life. Either as a proofe of the former part, or as an explication. Take them argumentatively, or exegetically.
If you take them argumentatively, ſo it is good, leaſt any ſhould think, St. James making the former propoſition, that it was a Parodox, as worldly men are prone to doe, when he ſaid, Bleſsed are they that endure tribulation, he ſtrengthens it with an undeniable reaſon, onelyonly by this, FOR he ſhall receive the Crowne of life. It ſtands thus, where ever there is immortality, there is bleſsedneſs, and where ever there is the Crowne of life, there is immortallity; it is therefore called the Crowne of life, becauſe it is the Crowne of eternall life, that is, of immortallity, that bleſsedneſs he proves by this medium, they are bleſſed: FOR they ſhall receive the Crowne of life.
Secondly, if you take it exegetically too, it is upon good reaſon why this word is added, it is an explication of the former. Leſt any ſhould miſtake the Apoſtle when he pronounced bleſsedneſs to tribulation, and have thought that bleſſedneſſe might be attained in this World, he puts it off with this explication, it is bleſſedneſſe, but you muſt not think to have that portion here, it is bleſſedneſſe that is to be had, where the Crowne of life is. It is the bleſſedneſſe of life, but not of this, but of eternall life. You cannot have the Crownes here, thoſe are the bleſſings that all Chriſtians cannot look for, Empires, and Crownes here; but this is eternall, there they expect bleſsedneſs, where there is the Crowne. They are bleſſed in the beginnings now, and ſhall be fully after; but it is there, where the Crowne of life ſhall be put upon them. In the World (ſayth Chriſt) ye ſhall have tribulation, the Crowne of life is in the other World, ſayth St. Gregory, this life is the life of conflict, that of Crownes, and Wreaths.
It is true, a godly man hath his Crowne here, Paul had one, but that was an Apoſtolicall Crowne, when he ſpake to the Phillippians, my joy and my Crowne, that is not every mans: but every godly man hath a Crowne here. I will tell you one Crowne every good conſcience hath, the ſame that is a continuall feaſt, the ſame is a Crowne. Nay further, every Believer, his faith, and profeſſion, is his Crowne. It is not my interpretation, Rev. 3. To the Church of Philadelphia, Hold faſt that thou haſt, that none take away thy Crowne. It is our glory, and our Crowne, our faith, and profeſſion. Such a Crowne we have in this World; but that is not the Crowne. Nay, beſides, there is another Crowne that every man hath, that endureth tribulation, his very ſuffering is the Crowne. As he ſaid of the Martyrs, as many ſufferings as they have, they are Crownes that God ſets on us. What Crowne ſayth Peluciota? A moſt glorious Crowne, a Crowne of Thornes: a Crowne of Thornes is more glorious then a Crowne of Gold, becauſe it makes Chriſt have fellowſhip in our death. Crownes they have here, but ſpeaking of that Crowne of immortall life, that is not to be had here, here it is a Crowne laid up, From henceforth is laid up a Crowne, but there it is a Crowne ſet on. That was the Motto of the Emperour, when he had one Crowne upon the Sword, and the other Crowne was on his head, Tertiam in Caelis. The Saints may have the Crowne of Tribulation here, but the other Crowne, the Crowne of life, that is for another World. As one that had three Crownes, my hope (ſaith he) ſhall be in the everlaſting Crowne: So the Saints have, they have one, or more here, but their hope is in the Crowne of life. It is called the Crowne of life, becauſe it is given not in this life, but that Crowne is ſet on in the life to come, which is the true life. Therefore it is ſo called: So you ſee the reaſon of the word.
And it is not the onelyonly name that is given to bleſſedneſſe in Scripture, there are other names, the White lillie, the Robe of righteouſneſſe, the hidden Manna, the Supper of the Lamb, the Feaſt, and Banquet of Chriſt; it is called the Kingdome of God, the Crowne of immortallity; as well as the Crowne of life. Even under the notion of a Crowne it hath many names, The Crowne of righteouſneſſe, in one place, A Crowne of STARRS, in another; the Crowne of immortallity, in a third: The Crowne of glory, in the Revelations. And in this place, St. James anticipates, the firſt from whom this word fell was from St. James, The Crowne of life. A word that a man would never have thought of; there may be a Crowne given in life, but what is the Crowne, when life is the Crowne, the place, the bliſs, and all comforts? It dropt firſt from St. James his bleſſed Pen, guided by the ſpirit, he adds this name. There are variety of names, and it muſt needs be ſo, that there muſt be variety of names.
One reaſon is this, becauſe the glory of Heaven is ſo great, that no one ſimilitude, nor two, nor ten, nor a thouſand, can expreſſe it to the full.
Another reaſon is, becauſe men are of various deſires, all deſire not one thing. God will ſatisfie every mans deſire, after a ſpirituall manner. Some deſire pleaſures, and delicacies, God will anſwer that, you ſhall have delicacies; Heaven is the River of life, the hidden Manna, the Tree of life, are not theſe delicacies? Others deſire gorgeous Apparrell; others, quiet, and eaſe; others, Authority, God will fit all; Heaven is every thing. You ſhall find reſt to your ſoules, there is eaſe, Enter into thy Maſters joy; he is comforted, and thou art tormented. It is joy… and comfort, the white Lillie, the righteouſneſſe of the Saints, gorgeous Apparrell, it is the Kingdome of God, the Kingdome of glory, the Kingdome of our Father. It is honour, and Crownes, and glory, it is every thing, Heaven, looke what you want, you may get there. Purſue but things celeſtiall with the ſame zeale as you doe things temporall, if it be honours, or profits, or pleaſures, or glory, you may have them there. What honour above this, the Kingdome of God, the Crowne of life? Here are the names the Spirit gives to bliſſe, to ſet an edge upon our affections; he would whet our deſires to the purſuite of it. To ſum up the point, there is an Emphaſis in both words. The crowne of life. Take them together, it is thus much.
Firſt, the crowne of life, that is, there is true honour in Heaven. There is a ſhaddow of honour, and fading glory in Earth; there is none, but that which is ſolid, and ſubſtantiall there, here it is but as the cracking of thorns, as holy Job ſaith of the joy of the Hypocrite, the glory is ſhort, it is but for a moment, it is but a ſhaddow, in the beſt interpretation; it is ſubſtantiall, ſolid, glory and honour, in Heaven. That you may ſee it is ſubſtantiall, it is called a crowne, as if it were maſſie, and ponderous, it is maſſie, ſubſtantiall glory. That you may ſee it is maſſie and ſubſtantiall, what a word doth the Apoſtle uſe! The weight of glory, the exceeding, eternall weight of glory. It is a Crowne: that is one.
Secondly, the Crowne of life, Honor maximus, &c. It is the greateſt honour, there is nothing higher in the eſtimation, and in the admiration of men, then a crowne: it is the higheſt appendant of Majeſty, Kings are ſupreme; thoſe that are Gods Deputies, onelyonly accountable to God, and next to God. The glory of a King is ſo great, that men have hardly eyes that are great enough, but they are dazelled to look on them. Yet the Kingdomes of the World, and the glory of them are but dark and powerleſſe in reſpect of the Crownes of Heaven. There is no Crowne this World, but hath a croſſe upon it, there are Thornes in every Crowne, cares goe along with the Crowne; all is not pure glory, they watch, and are troubled in the government of them that are committed to their charge. But theſe are Crownes of glory, and honour, of Kings without diſturbance.
There may be croſses here in tribulations; but tribulation ends all here, how? Sweetly, in a Crowne, all the Saints of God are Kings, there is a Kingdome prepared for you; and they are not Kings, without the glory of Kings, here is the Crowne added to the Kingdome. The Crowne of a King, it is the higheſt honour.
Thirdly, a Crowne is the honour of thoſe that ſtrive, thoſe that are put into the liſts. Crownes were the rewards, alwaies of Conquerours, as St. Gregory ſaith very well, the Crowne is the reward of victory.
It is true, all the Saints have the Crowne promiſed, but above all, thoſe that endure Tribulation, have the promiſe of it more properly; becauſe they are brought to the ſtrife, to the fight of faith. It is drawne from the cuſtome of the Heathens, they in all their Olympicks, the great Spectacles they made in the view of all the world, ſtill there were cups, and garments, and Crownes, that were the rewards of the Conquerours. And yet ſo poor they were, that if a Horſe did but run a race, and won, he had a crowne, or a cup. And thereupon Theocritus ſayth, ſee what poore things the World glories in, that bruit-Beaſts are taken with; their Conquerours are Crowned, ſo are their Horſes. But ſee what Crownes theſe are, not Crownes of Ivie, and Lawrell, but made out of the Tree of life, not a cup of Gold, but of Salvation. It is the wreath of Lawrell that never withers, the Crowne that never fades, the Crowne of life.
The Apoſtle might have as eaſily expreſt it, & ſaid, for when he is tried he ſhall reap Heaven, he ſhal be taken into heaven, here had been a round & proper expreſſion. No, it is not ſo proper, becauſe he had mentioned tribulation before, he ſuits it with a word anſwerable, therefore having ſpoken of Strivers, he adds the reward, bleſſed are they that endure tribulation, they ſhall have the Crowne.
Fourthly, the Crowne of life is an honour, a laſting honour, for the Crowne of life, is as much as a Living Crowne. Who ever ſaw a living Crowne? They be in Heaven, living Crownes, that is, laſting Crownes, that ſhall not be ſet upon the head, but the heart. Crownes are for the head in the World, it is the higheſt place, and therefore being the higheſt place, is moſt conſpicuous. But the Crowne of life, it is ſet on the heart, the ſeat of life. What is that Crowne, that is not ſet on the head, but on the Soul, and on the whole man? O her Crownes are but Ornaments for the head, this for all the body, it ſhall be all Crownes, whatſoever is upon the body glorified, or the ſoul, it ſhall be all glorious, it ſhall be all glory, and glory and bliſs, is but the Crowne. The ſame that the beatitude is, that is the Crowne, but as it is here, it is a living Crowne.
It is true, in Revel. 4. St. John tells us, that upon the Elders heads he ſaw Crownes of Gold. One ſpeciall reaſon is, becauſe Gold is a thing all deſire, and long after: he meets with men in their owne deſires, becauſe every man deſires Gold and Crownes, he tells us where we ſhall have Gold, and Crownes both, but it is in Heaven. But on the other ſide, leaſt we ſhould think that he ſpake properly, and that there were any thing in Heaven ſo poore, and ſo baſe, as Gold, that which he there calls Crownes of Gold, he calls in Chap. 2. the Crowne of life, I, that is ſpirituall, to let us ſee that they are Crownes of Gold, but in a ſpirituall manner: for the ſame that is the Crowne of immortality, the Crowne of Starrs, the Crowne of righteouſneſſe, is the Crowne of life.
In this that it is ſaid to be the Crowne of life, it hath not the luſtre of one Crowne, but the glory of all Starrs, and righteouſneſſe, and immortality, all are in the Crowne of life, you ſee now, what a riſe here is; theſe are the riſes when God raiſeth. Who is more on the Dunghill then an afflicted Creature? What a riſe is here, for duſt and aſhes to be raiſed to the glory of Heaven? For a man in tribulation to be raiſed to the ſtate of a King, the glory of a Crowne? As the Apoſtles, and Diſciples ſayd, Did not our hearts burne? Doe not your hearts leape to think of a Crowne? How impoſſible is it for any man that is ambitious, to reach honour of leſs matters then a Crowne, but it is for thoſe that it belongs to, and that God hath appointed? And yet how eaſily may we attain a Crowne that is more glorious in Heaven?
Is not this a great excitement, and encouragement for men patiently to ſuffer tribulation?
Admit the tribulation be ſharp, here is that that will allay it, the tribulation is ſharp, but the crowne is glorious, Feare not, though the tribulation be bitter, Dum paſſio, &c. as Gregory ſayth well, while the tribulation is ſifting, and winnowing, the Crowne is preparing, and God is ſending. There is nothing that is excellent, but it comes with difficulty; if then we be content to take things that are excellent in this World, with labour, and paines, and coſt, and difficulty, ſhall we not beſtow a little paines to goe through difficulty for Heaven? It is but ſmall ſtraits that we are to goe through for Heaven; it is but a little tribulation that is prepared before it be ſent, and fitted when it is ſent, if it be ſharp, the Crowne is glorious.
In the ſecond place, admit the afflictions be many, as they be ſharp, as the ſufferings are many, ſo the rewards, and Crowns are many: Every perticular ſuffering hath a Crowne; every perticular grace hath the promiſe of a Crowne, if there be ſeverall Crownes, a Crowne of righteouſneſſe, and a Crowne of Starrs, a Crowne of glory, a Crowne of immortality, a Crowne of life; then feare not, but God is able to make the Crownes anſwerable to the number of your paſſions. And by how much mens ſufferings have beene greater, as Chryſoſtome ſayth well, by ſo much the more, the Crowne ſhall be more bright, and ſplendent, as St. Auſtin ſayth well, every Saint that God the more buffets, and conflicts he hath endur'd, the greater ſhall be his reward, and more ample of glory. This for the multitude of tribulations, if they be many.
Admit in the laſt place, that tribulations and ſufferings be long, though there be nothing long in this World, there is nothing long, that comes to a period: for there is nothing long that is temporary. All tribulations, and ſufferings, are temporary: That is too much to ſay, they are temporary, they are all momentary, that is leſſe. St. Paul ſayth ſo, that which is momentary, cannot be long. What is ſhorter then a moment? St. Paul was able to judge, he endured many, and long tribulations. But our life is but a moment to eternity, our life is but as yeſterday, ſayth the Pſalmiſt, they can laſt but this life, and that may no… laſt to the next moment. They are temporary, nay, they are momentary, admit they were not, yet that Crowne will recompence it, the Crowne of life is immortall, here is that that will recompence it. You know the ſufferings of this world are but momentaine (as I ſaid) and yet worldly men take a great deale of pains to decline them. On the other ſide, the pleaſures of the world are momentaine, & what pains doe worldly men take to enjoy them? how much trouble is there? and what care doe they take to heale a finger, if it be out of frame, or out of joint? or for the curing of any part of the body, if there be but any paſſion upon that? nay further, not onelyonly the care of the fleſh, but what a great deale of care doe worldly men take, to fulfill their luſts? How much will wicked men ſuffer to enjoy their luſts? what will they not ſuffer? then, as Demoſthenes ſtirred up himſelf to follow his ſtudie the more earneſtly, by the example of a Smith that was at his work before he was at his ſtudy; it is a ſhame for me ſaith he, to be in bed, and the Smith to be at work; this was Demoſthenes argument, ſo it may for Chriſtians, ſhall wicked men endure ſo much to fullfill the pleaſures of ſin, and ſhall not we endure ſomething to attain the Crowne of life, and immortallity, for the attaining of heaven? Si tanta, &c. If the ſoul, ſaith St. Auſtin, he content to ſuffer ſo much, to enjoy things that are made to periſh, how much ſhould we be content to ſuffer for that that cannot periſh? If men will ſuffer ſo much for the fleſh, what ſhould we ſuffer for the immortality of the ſoul? for the gaining of Heaven? for the crown? It was the argument of the devout Hermite, when he ſaw a Harlot ſpend ſome hours in attiring of her ſelf, he fell bitterly on weeping; being aſked what was the reaſon? Saith he, becauſe I cannot beſtow ſo earneſt pains in adoring my ſoul, as that creature doth, in decking of her body; that was his argument. And St. Paul he gives ſuch an argument, whereas worldly men ſtrive for a corruptible Crowne, ſhall not we ſtrive for that which is incorruptible? Shall not the children of light be as zealous for Heaven, as the children of the world are for pleaſures? Shall not ſpirituall men be as zealous to attain glory, as carnall men are in momentaine things, the pleaſures of ſin that endure but for a ſeaſon? O liſten, liſten to St. Paul, he pus all theſe together; I told you of the levity, and ſhortneſs, and paucity of tribulations, he ſums them up well, and concludes thus, Theſe light afflictions that are but for a moment, they work out a farr exceeding eternall weight of glory. It is worthy all to be written in Letters of gold, there is never a word but it is full of emphaſis, there were never words almoſt that dropt from any mans mouth, ſo full of excellency, as theſe words. For, firſt if you mark it, he moderates the quantity with the quality, theſe light afflictions. Then againe he moderates the quality with the quantity, they are ſhort afflictions, if they be great, and many, they are ſhort, and momentaine: then he moderates both with the compariſons that follow, light afflictions, but a weight of glory; momentaine afflictions, but an eternall weight of glory. And this eternall weight of glory exceeding in quality, and quantity, St Paul would not have us think his afflictions long, and ſharp, and great, and many, they are nothing ſo that God ſends, but if they were ſo, ſhall we not endure them? If God ſhould afflict us all our life, if we ſhould live as long as the Patriarcks, he mingles them with comforts, though there were no comfort, a thouſand yeares tribulation were nothing to the glory that ſhall never come to an end. Jacob thought 7. years ſervice a ſhort time, that he might enjoy Rachel; when his eye was upon Rachell his Pearl, then he thought 7. years, and 7. to them, but a ſmall time. Did Jacob account ſo many years a ſmall time, and ſhall not we account 7. dayes, 7. howres ſhort? Admit it be more, it is but tribulation for a ſhort time, if we have Rachell, if we have Heaven in our eye: fix our eyes upon immortallity, upon heaven, and then all tribulation will ſeem not onelyonly light, but nothing, and not onelyonly ſhort, but as if they had never been: but as yeſterday are 10000 years to eternity. The world gives nothing but what is corruptible, God gives that which is eternall, all deſire long life, God offers not onelyonly long life, but eternall life, not only long life, but a glorious life, expreſſed by the beſt words, though ſtated upon contemptible perſons, thoſe that ſuffer tribulation. Firſt, they are bleſſed, that is the generall, and then in perticular, they ſhall receive the Crowne of life.