The Crown of Righteousness, Sermon – Erratum

The Crown of Righteousness · Sermon – Erratum

p. 1THE CROWN OF Righteouſneſs.

2 TIM. 4. 8.

Henceforth there is laid up for me a Crown of Righteouſneſſe, which the Lord the righteous Judg ſhall give me at that day.

THe wiſe GOD, that he may invite and encourage the ſons of men to holineſſe of life, is pleaſed to ſet before their eies the recompence of reward, that if the equitie of his Precepts doth not prevail, the excellencie of his Promiſe may. God will have his people Voluntiers in Religion, **Pſal. 110. 3.Ps 110:3not forced with fear, but drawn with love; therefore he works upon them in ſuch a way as is moſt alluring and perſwaſive: he would p. 2catch men with a golden bait, and tempt them to obedience by ſhewing them what is laid up in heaven for them; ſo in the Text, Henceforth there is a Crown of Righteouſneſſe laid up, &c. A Crown? Oh infinite! for a Delinquent to have a pardon is well, but to have a Crown ſet upon him, is no leſſe rare, then ſtupendious.

A true Saint hath a double Crown; one in this life, the other laid up. In this life he hath a Crown of Acceptance, Epheſ. 1. 6. He hath made us accepted in the beloved. Some render the word foreign, he hath made us favorites; **Chryſoſt. Theophilact.here is the Crown of acceptance, and in the life to come a Crown of Righteouſneſſe. The glorie of heaven is repreſented in Scripture under various Similies, and Metaphors: Somtimes heaven is compar'd to a place of reſt, Heb. 4. 9. it is the ſouls center. **Eo feror quocunque fetor. Aug. lib. Conſeſſ.Somtimes to an houſe not made with hands, 2 Cor. 5. 1. Somtimes to an inheritance in light, Goloſ. 1. 12. and in the Text the glorie of heaven is ſet forth by a Crown; the Circle is the moſt perfect figure. **Significat Corona perfectionem, ratione figurae circularis. Brondo.This bleſſed Crown doth incircle within it all perfection. I ſhall firſt break up the ground of the Text by Explication, & then come to ſow the ſeed of Doctrine.

1. Henceforth] **1. foreign, in poſterum. Beza.This word foreign, henceforth, is a relative word; either firſt it may bear date from the time of the Apoſtles converſion; Henceforth there is laid up a Crown: aſſoon as a man is implanted into Chriſt, he ſtands intituled to a Crown. Or ſecondly, this word Henceforth may relate to the end of his race and fight. Paul had run through all the ſeveral ſtages of Chriſtianitie. He had finiſhed his courſe, and from henceforth ſaith he, there is laid up a Crown. He knew his work was done, and there was nothing now remaining, p. 3but to ſtep out of the world, and put on his Crown.

2. There is laid up for me a Crown of righteouſneſs] aa2. foreign. Queſt.Queſt. Why a Crown of Righteouſneſſe? it is a Crown of merciemercy; bbPſal. 103. 4.Ps 103:4a Crown that free grace beſtows; Why then is it called Corona juſtitiae, a Crown of righteouſneſs? Anſw. 1. Negatively; not that we can byAnſw. I. N…g. our righteouſneſſe merit this Crown. Bellarmine builds his Doctrine of Merit on this Text; Aquinas and Bonaventure ſay, that we merit this Crown ex condigno, by way of condignitie. But the whole current of our Orthodox Divines runs another way. ccOpera ſanctorum non eſſe talia ut eis ex condigno debeatur merces; aſſerunt. Gregorius, Hierom, Origen, Durandus.And the Apoſtle makes a clear diſtinction between a reward beſtowed by Merit, and by Grace; Rom. 6. 23. The wages of ſin is death, but the guift ddRom. 6. 23.Rom 6:23of God eeforeign.is eternal life. Had the reward been by merit, the Apoſtle ſhould have ſaid, the wages of God is eternal life. ffGratia non eſt gratia ullo modo, niſi ſir gratuita omni modo. Aug. contra Pelag. & Celeſſium, lib. 2. c. 24. tom. 7.Alas! how can we merit a Crown? before we merit we muſt ſatisfie, but we have nothing to ſatisfie. How can finite Obedience ſatisfie infinite Juſtice? Beſides, what equalitie is there between our ſervice, and the reward? What proportion between the ſhedding of a Tear, and a Crown? So that we cannot by our righteouſneſſe merit this Crown ggMunera ſua coronat Deus, non meritatua. Aug. Ep. 105..

I Anſwer therefore 2. Affirmatively, it is called aAnſw. 2. Aſſir. Crown of righteouſneſſe in a double ſence. …. Becauſe it is Corona promiſſa, it is a Crown promiſed, hhPromiſſum Dei cadit in debitum. Balduinus.Revel. 2. 10. I will give thee a Crown. God having made this promiſe, hhNon dicimus Deo, redde quia accepiſti, ſed redde quod tu promiſiſti. Augit is a righteous thing to beſtow this Crown on us. iiMetcedem tribuit, non quod uilo ipſum obſequio praeveniamus, ſed quia eodem quo erga nos coepit liberalitatis tenore, priora ſua dona poſterioribus cumulat. Calvin.2. It is a Crown of righteouſneſſe, becauſe it is Corona acquiſita, a Crown purchaſed; it is a Crown bought with the price of blood. It was ſo p. 4bought as it was given, elſe where were God's merciemercy? And it was ſo given as it was bought, elſe where were God's juſtice. This Crown ſwims to us through the blood of a Saviour. When Chriſt was hanging upon the Croſſe, he was purchaſing a Crown for us: and in this ſence it is a Crown of righteouſneſſe; it is righteous with God to give us the Crown which Jeſus Chriſt hath paid for ſo dearly.

3. This Crown is ſaid to be laid up. **3. foreign.]

The Crown is kept in reverſion. God doth not preſently broach the full veſſels of glorie: he doth not preſently inſtall us into our honour: it is Corona recondita, a Crown laid up. The Saints are heirs under age; God doth not crown them till they are of age: the ſons of Kings are oft crown'd during their minoritie, ſome have been crown'd in their cradle; kkHen. 6. Speed Chron. p. 662.but the heirs of glorie muſt be of perfect ſtature before they are crowned. God will give his children the ring, and the bracelets here, ſome of the comforts of his Spirit, but not the Crown, we are all for preſent pay; we are ſtill putting off our repentance, yet would bee putting on our Crown; God will have us ſtay a while, the Crown is laid up.

Queſt. But why is it laid up, why is not the CrownQueſt. Anſw. 1. preſently put on? Anſw. 1. It is not fit that we ſhould yet wear it, and that for two reaſons. 1. Our graces are imperfect in this life; llChriſtianus mundus eſt & mundandus. Aug. tract. 80. in Johan.they are in their infancie and minoritie; therefore we are ſaid to receive but primitias, the firſt fruits of the Spirit, Rom. 8. 23. non decimas, ſaith Luther; we are but Chriſtians in fieri, mmLuther de profectu in Chriſtian.we have onelyonly ſome imperfect lineaments of grace drawn in us; our graces are mingled with much corruption, as Gold in the Oar is mingled with droſſe; the p. 5moſt refined ſoul hath ſome lees and dregs of ſin left in it. The life of grace is ſaid to be hid, Col. 3. 3. our faith is hid under unbelief, as the corn is hid under the chaff; now if God ſhould ſet the Crown upon us in this life, he ſhould crown our ſins as well as our graces. Therefore the Crown is laid up. 2. 'Tis not fit that wee ſhould yet wear the Crown, for then it would take us off from doing our work; wee ſhould be idle in the Vineyard. Who will take pains for a reward, when he hath the reward already; therefore the Crown is laid up. Wee muſt run the race before wee wear the Crown.

2 The Crown is laid up to make heaven the ſweeter. Anſw. 2.nnQuo longius defertur, eo ſuaviùs laetatur. Greg. in mor.The longer we ſtay for our Crown, the ſweeter it will be when it comes. The abſence of that which we deſire, doth but endear it to us the more when we enjoy it. After all our ſweating for heaven, all our praying, weeping, faſting, how welcom will a Crown bee? Therefore it is that God, though he will not denie, yet hee will delay our reward; 'tis a Crown laid up.

Queſt. But if this Crown be laid up, when ſhall wee wear it? this brings me to the fourth and laſt particular in the Text.

4. In that day] oo4. foreign. Tertullian.What day? Die obitûs mei, ſaith Tertullian. * In the day of my death. Juſtinus and others are of opinion, that the Saints ſhall not receive this Crown till the Reſurrection. But Hierom confutes this opinion ppElect is in morte datur vitae Corona. Hierom.The Souls of the elect ſhall be preſently Crown'd with joy and felicity; The body indeed ſhall lie in the grave, as in a bed of perfume, till the reſurrection. qqJacet in ſepultura uſque ad diem noviſſſimi ſui adventus. Anſelm.That this rerurrection ſhall be is clear. rrJob. 19. 26. John. 5. 28.Job 19:26John 5:28Therefore it is that ſome of the antients have p. 6called the grave foreign a ſleeping houſe, becauſe this body ſhall awake again, and the Jewes called their burying place, The houſe of the living, ſ becauſe theyforeign believed that life would come into them again at the reſurrection, and till then, the bodies of the Saints muſt wait for their preferment; but their Souls ſhall be immediately Crown'd after death.

Why elſe ſhould Saint Paul deſire to be diſſolved, if he were not preſently Crown'd with glory? It were better for believers to ſtay here, if they ſhould not be immediately with Chriſt. Here they are daily improving their ſtock of grace, they are increaſing the jewels of their Crown; though they ſit in the valley of teares, yet God often turns their water into wine, they have many Praelibamina ſweet taſts of Gods love; they have the bunches of grapes; If Pauls Soul ſhould ſleep in his body (a drowſy opinion) then when he deſired to be diſſolved, he wiſhed that which was to his loſſe, but this Crown ſhall be given in that day, die obitûs, the day of our death. It cannot be halfe a days journey between the Croſſe and Paradiſe.

The words being thus opened, fall into theſe three parts.

1. Here is a glorious reward, a Crown.

2. The adjournying of this reward, it is layd up.

3. The perſons on whom it is beſtowed; viz. Paul, and the reſt of believers. For me, and not for me onelyonly, but for all them that love Chriſt's appearing.

Doctr. That the righteous perſon ſhall wear the Crown of righteouſneſſe. For the illuſtration of this, I ſhall do four things.

1. I ſhall enquire who this righteous perſon is.1.

2. I ſhall evince it by Scripture, that the righteous2. p. 7perſon ſhall wear this bleſſed Crown.

3. I ſhall ſhew you, wherein the reward of Glory3. is compared to a Crown.

4. Wherein this Crown of righteouſneſſe excells,4. and out-ſhines all earthly Crowns.

I. Who this foreign or righteous perſon is. I anſwer,I. a man may be ſaid to be righteous, two ways. 1. legally. Thus Adam while he did wear the robe of1. innocence was legally righteous; he had that foreign a law of holineſs written in his heart, and his life was a living commentary upon it. He went exactly, according to every inſtitute of God; as a well made Diall goes with the Sun; but this is loſt and forfeited.

2. A man is ſaid to bee righteous Evangelically: And this righteouſneſſe is two-fold; either a righteouſneſſe2. by imputation. ttRom. 4. 6.Rom 4:6This righteouſneſſe is as truly ours to juſtifie, as it is Chriſt's to give. Or 2. a righteouſneſſe by implantation. uuEzek 36. 29 27.Ezek 36:29The one is by the merit of Chriſt: The other is by the Spirit of Chriſt. Now this implanted righteouſneſs is in the Soul as an intrinſecall quality; and if it be of the right kind, it muſt be there three manner of ways. 1. Righteouſneſs muſtforeign. be in the Soul, Extenſively, xxSubject…m denominatur à major… parte.in every part; we do not call a Blackmore white, becauſe he hath white teeth. Thoſe are not ſaid to be righteous, who can ſpeake righteouſly, what are theſe white teeth? righteousneſſe like a holy leaven muſt diffuſe, and ſwel it ſelf into every part, the underſtanding, will, affections. The very God of peace ſanctify you wholly, 1 Theſ. 5. 23.1 Theſ. 5. 23.1 Thess 5:23 Therefore grace is called the new man. yyforeign. Col. 3. 10.Col 3:10not a new eye, or a new tongue, but a new man. A Saint though he be righteous but in part, yet he is righteous in every p. 8part. 2. Righteouſneſs muſt be in the Soul intenſively. zzforeign.we call water hot, when it is hot in the third or fourth degree; he is not ſaid to be righteous who is tepid and neutrall in religion; This was Laodicea's temper, Lukewarm, Revel. 2. 16. I would thou wert cold or hot ver. 15. I would thou wert ſomething; any thing rather then lukewarm: Righteouſneſſe muſt riſe up to ſome degree, David boiled over in holy zeale, aaPſal. 119. 139.Ps 119:139Pſal.3. 119. 139. My zeale hath conſum'd me. 3. Righteouſneſſe3. muſt be in the Soul Perſeveringly. bbforeign.It muſt abide, and continue. He is not a righteous perſon, that is good onelyonly in a paſſion, either of fear or joy; hypocrits may ſeeme righteous for a time, ſo long as the wind ſits that way, but it is quickly over; they change apace; not unlike the hearb Poleon whoſe leavs in the morning are white, at noon purple, at night blue; Thus they change in their goodneſſe, and are of divers minds, as Joſeph's coat of divers colours. Hypocrites for the moſt part live to confute themſelves; they are like Cataline of whom Saluſt obſerves, he had a good and hopefull begining, but a bad end. ccBonis initiis malos exitus habuit. Saluſt.I have read of a certain people in India called Pandorae, that have white hoar haires in their youth, and in their old age black haires. An embleme of hypocrites, who at firſt look white and fair like Saints, but in their elder yeares do blacken in wickedneſſe; Theſe mens religion was never in grain, they are onelyonly to be judged righteous perſons, who with Job hold faſt their integrity. Job 2. ver. 3. ddFeramus ergo fidei fructū ab adoleſcentiâ, augeamus in juventute, compleamus in ſenectute. Ambroſedeabr. lib. 2. cap. 8.There is a great deal of difference between the motion of a Watch, and the beating of the Pulſe: the one is quickly at an end, but the other proceeding from a vitall principle, is permanent, and conſtant, as long as there is life p. 9the Pulſe beates: True righteouſneſs is a ſpirituall Pulſe, which will be ever beating. So much for the firſt, who this righteous perſon is.

2. The ſecond particular which I will but glance at, is, that the righteous perſon ſhall wear the Crown of righteouſneſſe. Jam. 1. 12. He ſhall receive the Crown of Jam. 1. 12. Rev. 2 10.Jas 1:12Rev 2:10life. And Rev. 2. 10. I will give thee the Crown of life. By both which Scriptures you ſee, that a true Saint is heir to the Crown; The truth being ſo apparent; I may ſay as they did in another ſence, What needs there further witneſſe. eeLuke 22. 71Luke 22:71] I proceed therefore to the next thing.

3. To ſhew you wherein the reward of glory is3. compared to a Crown. It is called here a Crown of1. Righteouſneſs, and that in three reſpects. 1. a Crown is res ſplendida; ffCorona inſignem habet prae caeteris ornamentis dignitatem, Bern.the Crown-roiall hung with jewels, is a ſplendid magniſicent thing. ggforeign. 1 Pet. 5. 4.1 Pet 5:4Thus the Crown of Righteouſneſſe is moſt orient, and illuſtrious. For the ſplendor of it, it is called a Crown of Glory. 1 Pet. 5. 4. It muſt needs be glorious, becauſe it is a Crown of Gods own making. Sinne hath made us our Croſſes, God hath made us our Crown. What are all the beauties, and glories of the world which have been eſteem'd moſt famous, in compariſon of this Crown of Righteouſneſſe? The Temple of Diana, hhQuid templum Dianae, quid Columna Solis, quid Corona Apollinis aurea.Mauſolus Tomb, the Egyptian Pyramides, the Pillar of the Sun, which the Heathens offered to Jupiter. The glory of this Crown is inexpreſſible. iiforeign. Cyril lib. 2. contr. Jul.were the Angels themſelves ſent from heaven, to give us a deſcription of this Crown of Righteouſneſſe, they would ſooner want words then matter. But here I muſt draw a vail, as not being able to give you the foreign, or dark ſhadow of it; Nor can it be ſet out by all the lights of p. 10heaven; though every ſtar were turn'd into a Sun.2.

2. A Crown is res ponderoſa, a weighty thing. So is the Crown of Righteouſneſſe; kkCorona haec non magis eximia quam ingens. Corn. a lap.Therefore it is call'd by the Apoſtle, a weight of Glory. llforeign 2 Cor. …. 17.We think our ſufferings weighty, alas, they are light in compariſon of our Crown; This Crown of Righteouſneſſe, is ſo weighty, that it would ſoon overwhelme us, if God did not make us able to bear it.] 3. a Crown is res honorifica an honourable thing. mmCorona eſt inſigne regiae poteſtatis. Brondo.Thou Crownest him with honour Pſal. 8. 7. Therefore when King Ahaſhuerus asked Haman, What ſhall be done to the man whom the King will * Pſal. 8. 7.Ps 8:7honour? Haman could think of nothing more honourable then the Crown. Let the Crown roiall which the King uſeth to wear be ſet upon his head Eſther, 6. 8. A Crown is not for every one, it will not fit every head; It is for Kings and perſons of renown to wear. What great honour was it to wear the Olympick Crownes! nnOlympicae Coronae quae celebres erant in Aſia & Grecia, olim tanti aeſtimabantur ut foreign evchebatur in ſublime, & iſliuſmodi Coronae eo in praetio ſuerunt, ut non Pauci hoc decus ipſi vitae praetutulerunt ſicut humanae ſaelicitatis terminum. Co….To which the Apoſtle ſeems here to allude. A Crown is a badge and enſigne of imperiall honour. ooDiagoras …tres filios vidiſſet vincere & coronari eodem Olympiae die, eumquo … adoleſcentes amplexi Coronis ſuis in patris caput poſilis, ſuaviarentur; cum…ue populus gr…tul…bundus ſtores undique in eum jaceret, ibi in ſtadio, in oculis atque manibus filiorum animam efflavit, Gellius lib. …. cap. 15.So this Crown of Righteouſneſſe is inſigne honoris, it is an enſign of royalty and excellence. OnelyOnly thoſe who are, è regio Sanguine n…ti, born of God, and have the blood royall of heaven runing in their Souls, do wear this bleſſed Crown. The men of the world may heap up Silver as duſt, but the Crown God reſerves onelyonly for them whom be hath made Kings. Rev. 1. 6.

4. The laſt thing is, to ſhew you wherein this Crown of Righteouſneſſe exceeds, and out-ſhines all earthly crowns; That will appear in fix particulars. 1. This Crown of Righteouſneſſe is, lawfully come by. It is a p. 11Crown which God himſelf will ſet upon our head. The Lord, the righteous judge will give it me at that day, ſaith the Text. Therefore it is come by lawfully. Other crowns are often uſurped; As hiſtories abundantly witneſs; they may be called Crowns of unrighteouſneſs, becauſe they are unrighteouſly gotten. Julius Ceſar was wont to ſay, For a Crown it was lawfull to violate any Oath. ppSi violetur jus jurandum ſit regni cauſa.The Saints have not their Crown by uſurpation, but by Election; They are choſen to a Crownqq2 Theſ. 2. 13.2 Thess 2:13

2. This Crown of Righteouſneſſe exceeds in pureneſſe. 2.Other Crowns are of a more feculent, droſſie mettle, They have their troubles. A Crown of gold cannot be made without thorns rrSeleucus rex dicere ſolebat, ſi multi ſcirent quantum ſit negotii tot Epiſtola… mittere, …t curas ſubire, ne humi diadema tollerent.Herein the Crown of Righteouſneſſe excells. It is made of a purer metal, there are no cares or croſſes woven into it. It fills the Soul with melody; It baniſheth all ſorrow from the heart, there can be no more ſorrow in heaven, then joy in hell.] 3. This Crown of Righteouſneſſe can never be loſt or forfeited. Other Crowns may be loſt.3. ſſforeign Agath.The Crown is fallen from the head. Lam. 5. 16. Henry the ſixth was honoured with the Crowns of two Kingdoms, France and England. The firſt was loſt through the faction of his Nobles, the other was twice pluck'd from his head, before his death. ttSpeed's Chr.The Crown hath many heirs and ſucceſſors; How many have been depoſed either by fraud, or force. But this Crown of Righteouſneſſe can never be loſt. God will not ſay, Remove the diademe, take off the Crown. Ezek. 21. 16. This Crown is ſet upon the head of Chriſts Spouſe, and Chriſt will never depoſe his Spouſe. There's nothing unleſſe ſinne can forfeit the Crown; but Believers ſhal be ſo fixed in their Orbe of ſanctity, that they cannot have the leaſt erring, or retrograde motion.

p. 124. This Crown of Righteouſneſſe is a never-fading Crown wwCorona haec non fit ex roſis aut gemmis, flores iſti ex quibus contexitur ſemper vi…ideſcunt, repullulant ſemper.Other crowns are like a garland of flowers that ſoone withers; Doth the Crown endure to all generations? Prov. 27. 4. All outward glory paſſeth away as a ſwift ſtream, or a ſhip in full ſaile; Crowns wear away and tumble into the duſt: But this Crown of Righteouſneſſe Fades not. xxQuid ubi cum flore morituro? quid caput ſtrophiala, aut dracontario, gloriae di idemati deſtinatum? Tertul. de Coron. mil.1 Pet. 5. 4. Eternity is a jewell of the Saints Crown; after Millions of yeares, it will be as bright and ſplendent as at the firſt dayes wearing.

5. This Crown of Righteouſneſs doth not draw envy to it. Davids own ſon envied him, and ſought to take his Crown from off his head. A Crown of gold is often the marke for envy and ambition to ſhoot at: But this Crown of Righteouſneſſe is free from envy. The white Lilly of peace is a flower that grows in this Crown. One Saint in glory ſhall not envy another yyforeign. Macar. hom. 33.becauſe all are Crown'd; And though one Crown may be larger then another, yet every one ſhall have as big a Crown as he is able to carry.

6. This Crown of Righteouſneſſe makes a man bleſſed; Earthly Crowns have no ſuch virtue in them; They rather make men curſed; they are ſo heavy that they often ſinke men into hell; They make mens heads ſo giddy, that they ſtumble and fall into Hurtfull luſts. zzforeign. 1 Tim. 6. 9.1 Tim 6:9But this Crown of Righteouſneſſe makes them bleſſed that wear it. The Hebrew word to Crown, ſignifies, to Compaſs round. Becauſe the Crown doth compaſs them that wear it with terrene felicity. The Saints ſhall have a ſight of God to eternity, aaforeignThis is the encompaſſing Crown. The Schoolmen place happineſſe in the Viſion of God. bba Verbe, ſignificat foreign ambire, & circum…ingere.But beſides the Saints ſhall foreign, have ſuch communications of divine p. 13excellencies, as they are capable to take in. This is the quinteſſence of bleſſedneſſe.**In Coeleſti beatitudine ſine aliquo taedio manens aeternitas, inſpectio ſola divinitatis efficit, ut beatius nihil eſſe poſſit. Caſſidor. Ep. lib. 2. foreign Pſal. 16. 11.Ps 16:11* Lombard. Aquin.* foreign. Macar. hom. 34.

Ʋſe. 1. Information, and it hath four branches. 1. ItUſe 1. Infor. 1 Branch. ſhews us that Religion is not impoſed upon hard terms; God doth not put us upon things unreaſonable, he doth not cut us out work and give no reward, behold, there is a Crown of Righteouſneſſe laid up. **Joh. 6. 60.John 6:60When wee* Non exemplis tantùm ſed praemiis ad Chriſtū allicimur. Bern. hear of the doctrine of Repentance, ſteeping our ſouls in briniſh tears for ſin; the doctrine of Mortification, pulling out the right eie, wee are ready to crie out as they did, This is an hard ſaying, who can hear it? No beloved, Gods terms are not unreaſonable, he never ſets us on work but we are ſure of Double pay; many ſweet encouragements he gives us while we are doing the work, hee often ſtrews our ways with Roſes, ſhedding his love abroad into our hearts, Rom. 5. 5. filling us with joy in believing, Romanes 15. verſe 13. Hee that hath the leaſt merciemercy from God in this kinde, will die in his debt: but when wee look upon the recompence of reward, which doth as far exceed our thoughts, as it doth ſurpaſs our deſerts, Then ſurely we cannot ſay to God (without wrong) as he Mat. 25. 24. I knew thee that thou art an hard man. If a King ſhould bid one take up his ſtaffe when it is fallen, and for that ſhould ſettle an annuity upon him for life, this were not unreaſonable. When you have done all (as our Lord Chriſt ſaith) you are but unprofitable ſervants. **Luke 17. 10.Luke 17:10What advantage do you bring to God? Yet for this poor inconſiderable nothing there is a Crown laid up. Sure God doth not invite p. 14you to your loſſe, nor can you ſay he is a hard Maſter. Satan, who would diſcourage you from a ſtrict holy life, will he give bond to aſſure you of ſom hing equivalent to this Crown? As Saul ſaid in another ſence, Will the ſon of Jeſſe give you fields and vineyards, and make you Captains of thouſands. **1 Sam. 22. 7.1 Sam 22:7So, will Satan who diſparageth the waies of God give you Crowns to poſſeſſe? will he mend your wages? Alas! you know what wages he paies, his wages are death, ccRom. 6.Rom 6and truly the leſſe wages the better.

2 Branch. See here that which may raiſe in our hearts an holy indignation againſt ſin, it will make us forfeit our Crown. Sin is not onelyonly hateful in its own nature, the moſt horrid, ugly, deform'd thing; which made holy Anſelm ſay, That if hee ſhould behold the pains of Hell on one ſide, and the deformitie of Sin on the other, and he muſt of neceſſitie chooſe one of theſe two; I would (ſaith he) rather throw my ſelf into hell, then voluntarily commit one ſin againſt God. ccAnſelm inter opuſc. cap. 190. Fol. 82.But beſides the intrinſecall-filth that is in ſin, (it being the very ſpirits & quinteſſence of evill) this may cauſe in us an abhorrency of it; Sin would degrade us of our honour, it would pluck away our Crown from our head; Thinke what will the end of ſin be? as Abner ſaid to Joab, will it not be bitterneſſe in the latter end? ff2 Sam. 2. 26.2 Sam 2:26If men before they did commit ſin, would but ſit down and rationally conſider, whether the preſent gain and ſweetneſſe in fin, would make amends for the future loſſe, I beleeve it would put them into a cold ſweat, and give ſome check to their unbridled affections. Jacob tooke Eſau by the heel. O? do not look upon the ſmileing face of ſin, but take it by the heel, look at the end of it; It will bereaves us of our Crown. And can p. 15any thing countervail this loſſe? When a man is tempted to Pride; let him remember this will ſwel his head ſo big, that the Crown wilnot com on; Wo to the Crown of Pride! Iſa. 28. 1. the Crown of Pride will hinder him of the Crown of Righteouſneſs. When he is tempted to Luſt, let him remember that for the injoying the pleaſures of ſin for a ſeaſon, ggHebr. 11. 25.Heb 11:25he hazards a Crown of immortality. hhforeign.And is there ſo much ſweetneſſe in ſin, as is in a Crown? When he is tempted to drunkenneſſe, (a ſin that doth not onelyonly unchriſtian him but, un-man him) iiO ignis infernalis luxuria! cujus ſumus infamia, cujus flamma immunditia, cujus finis gehenna. Hierom.let him conſider here it would uncrown him of his reaſon, and afterwards un-crown him of his happineſſe. When he is tempted to ſwearing, let him think with himſelf, this is a ſin which hath nothing to render it delightful. Other ſinns have a ſhew of pleaſure and profit, which is thekkforeign. bait men are drawn with. llCapiuntur homines voluptate ut piſees hamo. Cicero lib de ſen ect.But the ſwearer is brought to the devills hook without any bait. O! is it not madneſſe for theſe unfruitfull works of darkneſſe mmEph. 5. 11.Eph 5:11to forfeit heaven. How will the devill reproach, and laugh at men? That they ſhould be ſo ſtupid, as for a rattle, to forego a Crown. Like thoſe Indians, who for pictures and glaſſe-beads will part with their gold. O! how ſhould we hate ſin which will take away our Crown from us.

3. Branch. See here the miſery of a wicked man,3. Branch. though he may be, Coronis aureis donatus, and flouriſh in his bravery while he lives, yet when he dies he ſhall not have a Crown of Righteouſneſſe, but Chaines of Darkneſſe. nnJude, ver. 6.Death carries him priſoner to hell, it leades him away to be Crucified. The Egyptians as Plutarch reports at their feaſtes, brought in a Death'shead with this Motto; ooHoci …tuens epulare. Plut.Look upon this, and proceed in your banquet. The ſinner who ſports himſelfe p. 16with ſin, and Crowns himſelfe with Roſe-buds, in the mid'ſt of all his mirth and muſick; here's a Death's head for him to look on. The day of Death to him will not be a day of Inauguration, but a day of Execution. How can the wicked rejoyce? Theophylact uſ'd to ſay, his eſtate is miſerable that goes laughing to hell. We may ſay of this laughter, it is mad, Eccleſ. 2. 2. Suppoſe yee ſaw a man ſet in a rotten chair, under him a fire burning, over his head a Sword hanging by a twine thread, and before him a table ſpread with variety of delicacies, ſure he would have but little ſtomack to eat, ſitting in that danger: So it is with a ſinner, his Soul ſits in his body as in a chair, diſeaſes like worms breed there, under him hell fire is burning, over his head not a Crown, but a ſword of Juſtice hangs, when death breakes this chair of the body, he falls into the fire, & this fire is unquenchable. ppLuke 3. 17.Luke 3:17Multitude of tears cannot extinguiſh it, length of time cannot annihilate it. Nor let the ſinner expect any Charon to ferry him over that ſtygian-lake, (as ſome have vainly fancied) qqGodw. antiq.God hath the Keyes of hell, Rev. 1. 18. and beſides thedamned are bound hand and foot. Matt. 22. 13. So that there can be no coming out. O that this might ſcare and affrightmen from their evill courſes! The wicked when they are dying muſt ſay to their Souls, as the Emperor Adrian; rrAnimula, vagula, blandula, quo vadis?O my poor wandring Soul, whither art thou going? What will become of thee? There remaines nothing for ſinners, but a certain fearfull looking for of judgment and fiery indignation. Heb. 10. 27. God will not ſay to them, Come hither and be Crowned, but go ye curſed.ſſMat. 25. 41.Matt 25:41

4. Branch. It ſhews us, as in a Scripture-Glaſſe, the happineſſe and nobility of a righteous perſon. tt4. Branch.In his p. 17life he wears Stolam juſtitiae, a robe of righteouſneſſe. And after death he weares Coronam juſtitiae, A Crown of Righteouſneſſe. I ſay 1. In his life time he weares a Robe of Righteouſneſs, Iſa. 61 10. this is the righteouſneſſe of Chriſt, in which he is look'd upon & reputed as righteous as Chriſt himſelf. 2 Cor. 5. 21. We are made the righteouſneſſe of God in him. 'Tis not ſaid, we are made the righteouſneſſe of Angels, but of God. 2. After death he wears a Crown of righteouſneſſe. This Crown doth incircle all bleſſedneſſe within it; uuProfectum ulterius don requi…i…, qui ad ſuperna pervenerit. Lactantius lib. 3. divin. inſtit.The Saints are not perfectly happie till death, then comes the Crown. Here we are but aeternitatis candidati, candidates and expectants of heaven. This is but ſeed-time, we ſow the ſeed of praier, and water it with our tears, the golden harveſt is yet to reap. The Crown is laid up. When Craeſus ask'd Solon whohe thought happie? He told him one Tellus, a man that was dead. xxAnte obitum nemo ſupremáque ſancra felix Solon.So a Chriſtian is not perfectly happie till death; then the Crown ſhall be put on. The Thracians in their funerals uſed muſick; and Theocritus obſervs, that the Heathens had their foreign, or funeral banquet, becauſe of that felicitie which they ſuppoſed the parties deceaſed to participate of: when the mantle of a Believers fleſh drops off, then ſhall his ſoul aſcend in a triumphant chariot, and the garland of glorie ſhall be ſet upon his head.

Ʋſe 2. Trial. Examine your ſelves whether you areUſe 2. Trial. Queſt. Anſw. the heirs of this Crown. Queſt. But how may that be known? Anſw. By this one note; If you ſet the Crown on Chriſts head while you live, he will ſet the Crown on your head when you die. Have you wiſdom to manage buſineſſes of concernment, ſtrength to do duties, reſiſt temptations, bear burdens? you will p. 18not aſſume, or arrogate any thing to your ſelves, but let Chriſt wear the Crown: yyCelarinus in quantum gloria ſublimis, in tantum verecundiâ humilis, Cypr. 1 Cor. 5. 10.1 Cor 5:10Thus Saint Paul, 1 Cor. 15. 10. I labored more then they all, and yet not I. This is the Inſcription on Chriſt's veſture, and on his thigh, King of Kings, Rev. 19. 16. Then we do what in us lies to make him King, when we ſet the Crown of all upon his head. King Canutus (as Hiſtorians relate) took the Crown off his own head and ſet it upon a Crucifix; ſo a good Chriſtian takes the Crown of honour and applauſe from his own head, and ſets it upon the head of Chriſt: This is hard for fleſh and blood to ſtoop to; a proud heart will not eaſily part with the Crown; he will commend Chriſt, and bid others bow the knee: onelyonly in the throne he would be greater. zzGen. 41. 40, 43.Gen 41:40Gen 41:43But be aſſured there's no way for us to reign with Chriſt, but to let Chriſt reign here.

Ʋſe 3. Exhortation; and it exhorts us to four things:Uſe 3. Ezhort. 1. Branch. 1. If there be a Crown laid up, it calls for our love to God. Behold what manner of love the Father hath beſtowed upon us, **1 John 3. 1.1 John 3:1to give us a Crown. This is the higheſt enobling of a creature. If there be love in a Crumb, what is there in a Crown? If there be love in Pardoning-merciemercy, what is there in Crowning-merciemercy? ††foreign.It is a favour that wee poor vermiculi, worms and no men, ſhould be ſuffered to live; but that Worms ſhould be made Kings; **Animam meam odio haberem ſi alibi quàm in Chriſto invenirem, Aug.that Chriſt ſhould be arreigned and we adorned; that the Curſe ſhould be laid on his head, and the Crown ſet on ours, Behold what manner of love is this! It is beyond all Hyperbole. And ſhould not this make our hearts reverberate, and eccho back love. **Rev. 1. 6. Gal. 3. 13.Rev 1:6Gal 3:13Oh Chriſtians! light your love at this fire; as burning glaſſes when the Sun hath ſhin'd on them they burn: God having ſo ſhin'd upon us in love, let our p. 19hearts burn; and our love to God muſt be divinely qualified.

1. It muſt be a Genuine love; we muſt not love1 Amor Genuinus. him propter aliud, for ſomething elſe, as a man loves a potion for health ſake; but as a man loves ſweet Wine, for it ſelf. We muſt love God for thoſe intrinſick excellencies in him, **Jeſus propter Jeſum. Aug.which are ſo alluring and amiable.

2. It muſt be a Voluntarie love, aaDeut. 23. 23.Deut 23:23elſe it is not love 2. Amor elicitus.but coaction: It muſt come freely, as water out of a Spring. It muſt be a free-will offering, not like the paying of a Tax.

3. It muſt be an Exuberant love; it muſt not bee3. Amor exuberans. Modo ſine modo. Bern. ſtinted, not a few drops, but a ſtream; it muſt like Nilus, over flow the banks.

4. It muſt be a Tranſcendent love; it muſt be of no4. Amor praeſignis. ordinary extraction, but a choiſe, intire, ſuperlative love; we muſt not onelyonly give God the milk of our Love, but the cream; not onelyonly the truth of it, but the ſpirits and quinteſſence. I would cauſe thee to drink of ſpiced wine, and the juice of my Pomgranates, Cant. 8. 2. If the Spouſe hath a cup which is more juicie and ſpiced, Chriſt ſhall drink of that.

5. It muſt be a moſt Intenſe ardent love: The Sun5. Amorintenſivus. foreign. Greg. Nyſſ. Rom. 12. 11.Rom 12:11 ſhines as much as it can; ſuch muſt our love to God be, ad ultimum virium, it muſt boil over, but never give over. What unparallel'd love hath God ſhewn us. Oh Chriſtian! anſwer love with love. In love we may, as Bernard ſaith, reciprocate with God. **In amore cum Deo reciprocare licitum eſt. Ber.If God be angry, we muſt not be angry again, but if God love us, we muſt love him again. O love God the Father, who hath made this Crown for us; love God the Son, who hath bought this Crown for us; love God the Holy p. 20Ghoſt, who hath made us fit to wear this Crown.

2 Branch, Exhort. Let us pant, and breath after this2. Branch. happy condition. bbforeign. Chryſ. hom 6. ad Theſ.Doth not the heire deſire to be Crowned? Here we have a weight offin. ccHeb. 12. 1.Heb 12:1In heaven a weight of glory. dd2 Cor. 4. 17.2 Cor 4:17How ſhould our ſouls be big with deſire to be gon hence, what is the world we ſo dote on? 'Tis but a ſpacious priſon, and ſhould not we be willing to goe out of priſon to be Crowned. The bird deſires to go out of the cage, though it be made of Gold. The Academicks compare the Soul of man to a fowle, mounting with her wings aloft: eePi…callom. lib. 10. Eth.Every Saint is a true bird of Paradiſe, he is ever flying up towards heaven in ardent and zealous affections, he longs to be out of this earthen cage of the body, when with the Phaenix he ſhall receive his golden Coronet on his head, and ſhine in glory as the Angels of God. Tully obſerves that Scipio when his father had told him ofTully in ſomn. Scip. ithat glory the ſoul ſhould be inveſted with in a ſtate of mmortality, Why then ſaith Scipio do I tarry thus long upon the earth? why do I not haſten to dye? Methinks when we heare of this Crown of righteouſneſſe, which will ſo infinitely enrich, and adorn the Soul, ffforeign.it ſhould make us weary of this world, and long for the time of our ſolemn inauguration. How did Paul deſire to be diſſolved. ggMors non eſt iuteritus, ſed in…roitus.Would not a man be willing to hoiſe up Seales and croſſe the waters, though troubleſome if he were-ſure to be Crown'd aſſoone as he came at ſhore. Why are our Souls ſo earthly? hhforeign. Chry. ad Hebr.We love to be grazing in the worldes full paſtures, and are affraid to dye. Moſt men look ſo ghaſtly at the thoughts of death, as if they were rather going to the Croſſe, then the Crown. O long for death! The Apoſtle calls death a putting off our earthly Cloaths, 2 Cor. 5. 4. This is all p. 21death doth to us, if we are in Chriſt, it puts off ourEgredere anima▪ gredere; quid times? cloaths, and puts on a Crown. This ſhould make us ſay as Hilarion, Go out my Soul, go out, why trembleſt thou? thou art going to receive a Crown. A believer at death will be the happieſt looſer, and the happieſt gainer. He will looſe his ſins, he will gain Glory. The day of death is the Saints Coronation day.

3. Branch. Learn ſo to deport and demeane your3 Branch. ſelves, that this Crown of Righteouſneſs may be ſet upon your heades, when you dye. Qu. How is that? Anſw. Do three things.

1. If you would wear the Crown of Righteouſneſſe, 1.find in your hearts the work of Righteouſneſs, Iſa. 32. 17. That is, the work of Grace wrought in you; and this Work muſt be evidenced by a mighty change; which is ſomtimes called an ingrafting, ſomtimes a Transforming. Grace makes a Metamorphiſe; ppforeign. Rom. 12. 2.Rom 12:2it produceth in the Soul a configuration, and likeneſs to Chriſt; firſt there muſt be a Conſecrating work, before a Crowning work. We read in Scripture in the ſolemne inauguration of their Kings, firſt they anointed them, and then they Crown'd them. Z…dock the Prieſt took an horn of oile out of the Tabernacle, and anointed solomon; * Unctio inviſibilis gratia. Aug. tom. 9. col. 6. o.and after that he was Crown'd: So there muſt be the unction of the Spirit **foreign Mac. hō. 15 1 Kings 1. 39.1 Kgs 1:39, qq1 John 2. 20.1 John 2:20firſt God powrs on us the anointing oile of grace, and after the horn of oile, then coms the Crown.

2. If you would wear the Crown of Righteouſneſſe, 2.then walk in the way of Righteouſneſſe Prov. 12. 28. This is called in Scripture, a walking foreign after the Spirit, Rom. 8. 1. As the people of Iſrael walked after the Pillar offire; and the wiſemen walked after the Star; rrMat. 2. 9.Matt 2:9which way the Star went, they went. p. 22And ſomtimes it is called a walking by rule, Gal. 6. 16. Thoſe that expect a Golden Crown, muſt walk by a Golden rule. Be ſure you walk with Davids Candle and Lanthorn in your hand, Pſal. 119. 105. He that walks in the dark, may ſoon be out of the way. Walk foreign, Soberly, in acts of temperance; foreign, Righteouſly, in acts of Juſtice; foreign, Godly, in acts of Piety. **Titus 3. 12.Titus 3:12Walk as Chriſt did upon earth; His life was (as one ſaith) purer then the Sun-beams. ſſChryſoſtom.Copy out his life in yours; Be aſſured you ſhall never partake of the priviledge of Chriſt's death, unleſſe you imitate the patterne of Chriſt's life. Would you wear the Crown of Righteouſneſſe; walk in the way of Righteouſneſſe; but alas this is a very untroden way. 1. Some know the way of Righteouſneſſe, but do not walk in it; like the Graecians, of whom Plutarch ſpeaks, they knew what was honeſt, but did it not. 2. Others Commend the way of Righteouſneſſe, but do not walk in it; like thoſe that taſt and commend the wine but do not buy. 3. Others walk Antipodes, in ſtead of walking in the way, they are good onelyonly at Croſſing the way, they oppoſe the way of Righteouſneſſe, ſuch are perſecutors. 2 Tim. 3. 8. tt1 Theſ. 2. 15.1 Thess 2:154. Others walk a few ſteps in the way and then Go back again; uuQuid prodeſt currere, & ante curſus metam deficere? Bern. Nónne Rhetor circa finem orationis ſatagit clarior apparere, ut cum applauſibus diſcedat? nónne Gubernator ſi pelagum totum pertranſeat, circa portum autem conſringat ratem, omnem perdit operam oleumque; ſic iis convenit qui exordiis finem non impoſuerunt.Theſe are apoſtates. 2 Tim. 4. 10. As if there were any going to heaven backward. 5. Others walk Half in the way, and half out; theſe are looſe profeſſors, who though in ſom dogmaticals they diſſent not from us, yet under a notion of chriſtian liberty, they do walk careleſly, and preſumtuouſly, crying up juſtification, that they may weaken the power of ſanctification: They can take that liberty, which others tremble to think off; Surely were there no other Bible to p. 23read in, but the lives of ſome profeſſors, we ſhould read but little Scripture there. 6. Others walk ſoberly a while in the way, but on a ſudden drinking in the poiſon of error, aaNonnulli dum veritatis diſcipuli eſſe nolunt humilime magiſtri erroris fiunt. Greg. lib. moral.begin to be intoxicated with novel and dangerous opinions, who as the Apoſtle ſaith, Are turned aſide after Satan. 1 Tim. 5. 15. Ignatius calls error the invention of the Devill. ddforeign. Ignatius Epiſt 2. ad Trallianos.Baſil calls it a Spiritual drunkenneſſe; and when the head is giddy the feet muſt needs reel. Looſ principles, breed looſ practiſes. 7. Others in ſtead of walking in the way, do Traduce & ſlander the way of Righteouſneſs. The way of truth ſhal be evil ſpoken of, 2 Pet. 2. 2. or as it is in the Greek, foreign, it ſhall be blaſphem'd. The men of the world give out, that the way of Righteouſneſſe is a ſolitary way, & makes them melancholly that walk in it, and that they muſt expect to looſe their joy by the way; Theſe forget that golden ſaying of Auſtin, when a man is converted, and turned to God, his joy is not taken away, but changed, **Homine ad Deum converſo, mutatur gaudium non tollitur, Aug.'tis more ſublime, and pure; And doth not Solomons Oracle tells us, that All the ways of God are pleaſantneſſe.

**Prov. 3. 17.Prov 3:17Take the moſt ruggid part of the way of religion, and it is pleaſant walking; Holy weeping ſeems at firſt very uncouth and diſconſolate, but how often, while the Saints weep for ſin, doth the Lord make them weep for joy. **Pſal. 126. 6.Ps 126:6The water of repentance like roſe-water, while it drops from the ſtil of the eye, ſends forth a ſweet ſmell, which refreſheth the Soul with inward conſolation. O what green branches! what full cluſters of Grapes, hang all along as we are walking in the way of Righteouſneſſe: How then dare men calumniate?

8. Others Creep in the way, they do not walk; they go on but very ſlow, like the motion of the eighth p. 24ſphere. Thoſe who look on can hardly tell whether they make any progreſſeor no. They are dull in their heavenly motion, and had need often pray with David for Gods free Spirit.Pſal. 51. 22.Ps 51:22

9. Others walk quite beſides the way. Thoſe are prophane perſons, who dedicate their lives to Bacchus, uuQui vi…iliùs peccant, Senec.who border every ſtep they take upon the Devills confines. They are like Aſa, diſeaſed in their feet; **1 King. 16. 231 Kgs 16:23they walk as the Apoſtle ſaith, foreign diſorderly ††1 Theſ. 3. 11.1 Thess 3:11like ſouldiers that march out of rank & file. Jeſus Chriſt doth not onelyonly ſend forth blood out of his ſides to redeem us, but alſo water to cleanſe us. 1 John 5. 6. They that have have not the power of the one to ſanctify, may queſtion the benefit of the other to ſave. O! all you that would wear the Crown of Righteouſneſs, walk in the way of Righteouſneſſe; labour to keep up the credit of religion in the world; walk foreign, exactly, walk ſo that if we could ſuppoſe the Bible to be loſt, it might be found again in your lives. 2. If you would wear the Crown of 3.Righteouſneſſe, put **2. Tim. 4. 7.2 Tim 4:7on the Armour of Righteouſneſs. 2 Cor. 6. 7. The meaning is if wil you have this Crown, you muſt fight for it. I have (ſaith Paul) fought the good fight **Cer…ent ſinguli ut accipiant coronas vel de opere candidas, vel de paſſione purpureas. Cyprian Epiſt. 9.; a metaphor, as Chryſoſt. & Ambroſe obſerve, taken from wreſtlers, who when they had gotten the victory were Crown'd. 'Tis Corona triumphalis, therefore the Saints in glory are ſet forth with Palms in their hands ††Rev 7. 9. Corona non promittitur niſi certantibus. Aug. 3. Tom.Rev 7:9in token of Victory. Chriſtians muſt ſtrive as in the Olympick combats; they muſt not onelyonly be Ornati but Armati. Not onelyonly adorned with the jewell of knowledge, but Armed with the breaſt-plate of faith. **1 Theſ. 5. 8.1 Thess 5:8Satan is a Lion in the way, there muſt be a pitch'd battel. This Crown is worth contending for; A Chriſtian ſhines moſt in his ſpirituall armour. This is his ſacred p. 25gallantry when he is like thoſe ſouldiers Curtius ſpeaks of **Non auro neque ſplendida veſle, ſed ferro …e…ere fulgentes. Quint, Curtius., who did not look gay in gold and glittering apparel, but ſhined in their martiall habit. The Crown in ſet upon the head of the conqueror; thoſe delicatuli, thoſe dainty ſilken Chriſtians that live at eaſe, aaQuid dicam de lis Chriſtianis, quibus cura eſt ut veſtes bene oleant, quibus ut crines calamiſtro rotentur, quibus ut digiti annulis radient, & ſi via humidior ſiat, vix in eam pedes comprimant. Hieron ad Euſtoch.and will not make the leaſt ſally out againſt the enemy, they ſhall have no Crown, but be diſcarded for Cowards. Lycurgus would have no mans name written upon his Sepulcher, but his that died manfully in war; God will write no mans name in the book of life, but his that dies fighting. bbforeign. Ignatius Epiſt. 8. ad Polycarp.When the Saints after all their Spirituall battells ſhall come to heaven Conquerors, then (as it was ſaid of Ceſar,) ſhall their enſigns of honor be hung up, ccTribuuntur beatis Coronae aurcae, Rev. 4. 4. in ſignum tum poteſtatis regiae, tum victoriae. Gerard. loc. Theo…. tom. 8.Rev 4:4then ſhall the Crown of Righteouſneſſe be ſet upon their head.

4. Branch, let this put ſpurres to our ſluggiſh hearts, and make us act with all our might for God. What wreſtling? What ſweating? dd4. Branch.How ſhould we foreign provoke our ſelves to holineſs? How ſhould we ſpend, and be ſpent for Christ, how ſhould we ſtrive to bring in ſome Crown-revenews to our Lord and Maſter, when we conſider, how infinitly it ſhall be rewarded. While we are laying out for God, he is laying up for us, henceforth there is a Crown laid up. How ſhould this Crown adde wings to praier, and oile to the flame of our zeale? O Chriſtian let thy head ſtudy for Chriſt, let thy tongue plead for him, let thy hands work for him! What honour & dignity hath been done to Mordecai ſaith p. 26King Ahaſuerus, Eſther. 6. 3. enquire what hath been done for God. Me thinks we ſhould ſomtimes go aſide into our cloſets and weep, to conſider how little work we have done for God. Beloved, what a vaſte diſproportion is there, between our work and our reward;* Quantum diſcrimen inter ſudorem & Coronam? our ſweat and our Crown. And 'tis but a while, a very little while before the Crown ſhall be put on. The time is ſhort, ſaith the Apoſtle. ee1 Cor. 7. 29. foreign.1 Cor 7:29We are ready to ſtrike ſaile, we are almoſt at ſhore, and then we ſhall be Crown'd. O! improve the preſent ſeaſon for the glory of God; The Crown is hard by, you ſaile apace, work apace; and that I may put ſpirits into Chriſtians, and quicken their obedience, conſider this, the more work you do for God, the bigger Crown you ſhall wear. There are degrees of glorie, ffDiſpar eſt gloria ſingulorum, attamen communis laetitia omnium. Aug. Med.he that with his pound gained five, was made ruler over five Cities; **Luke 19. 17.Luke 19:17but he that with his pound gain'd ten, was made ruler over ten Cities. ggSicut va…iè Deus ſaa dona ſanctis in hoc mundo diſtribuens, cos inequaliter irradiat, ità in caelis patet non ſore aequalem gloriae modum. Calvin. lib. 3. Inſt.As one Star differs from another in glorie, ſo one Crown differs from another in glorie. If there are degrees of torments in hell, thenby the ſame reaſon there are degrees of glorie in heaven. That there are degrees of torments is evident, Luke 20. ult. Who for pretence make long praiers, the ſame ſhall receive foreign greater damnation. They that do wrap ſin in Religions mantle, that intitle God to their wicked neſſe, ſhall have an hotter place in hell; even ſo there are gradations in happineſſe. **Aretius, Anſelm, Pet. Lom. Bernard.How then ſhould we abound in work, ſeeing we ſhall exceed in reward?* 1 Cor. 15.1 Cor 15

Ʋſe. Here is a Goſpel-hony comb, dropping comfortUſe ult. Conſolation. into the hearts of the godly. How may this alleviate all the afflictions of this life, and make theſe waters p. 27of Marah ſweet and pleaſant to drink of, There is a Crown laid up. A Chriſtian in this life hath ſomething to grieve him, and yet ſomething to comfort him. ggforeign. Menand.A true Saint is haeres Crucis, an heir of the Croſs; if he wears any robes, they are bloodie; if any Crown, 'tis of Thorns: **foreign. Greg. Nazian.but here is that may ſweeten his ſufferings, here is Wine mingled with his myrrhe, he* Nunc pluit & daro, nunc Jupiter aethere ſulget. ſhall be crowned in Paradiſe; This my brethren may change our mourning into melodie, our tears into triumph; though we bearth Croſſe, we ſhall wear the Crown. hhforeign. Chiyſ. hom. 27. ad Hebr.and theſe ſufferings cannot continue long, if our life be ſhort, our ſufferings cannot be long: O how may this ſweeten all the bitter cups we drink of! Cleopatra put a jewel in her cup which contein'd the price of a Kingdome: when we are drinking in our Wormwood cup, let this jewel be put into our cup to make it drink more pleaſantly, There's a reward of glorie. Though Death be in the Cup, here's Sugar lies at the bottom, Henceforth there is a Crown of Rightcouſneſs laid up. So much for the Text, now to the occaſion.

Sorrie I am to bee an Actor in this mournful Scene; ItThe Occaſion. might better have becom ſom other, (grief often cauſing brokenneſſe of expreſſion) but I forbear to Apologize. We are here met to ſolemnize the Funerals of THOMAS HODGES Eſquire, who I believe was not more generally known then loved. I ſhall not beeCicero pro Archia Poet. ſuch a … as Homer of Achilles: what I ſhall ſpeak of him now interred, ſhall be onelyonly ſome of my own p. 28obſervations. I hate to give flattering titles **Job. 32. 22.Job 32:22; onelyonly ſeeing it is the laſt office of love I can do, ſuffer me to ſtrew a few flowers upon his Hearſe: The Jews did foreign, Embalme the bodies of their Dead, and why may not Names bee Embalmed.

1. He was not onelyonly a frequenter, but a very reverent hearer of the Word; and to my beſt obſervation did ſeem to receive the truth not onelyonly in the light of it, but in the love of it.

2. He was a great zealot, and oppoſite againſt error. He liked not to hear Heterodox Preachers, as knowing that ſmooth tongues could eaſily put off bad wares, he was a friend to Truth.

3. He was a great honourer and encourager of the lawfully Ordained Miniſters; I ſeldom heard him ſpeak of ſuch as were conſcientious without ſom teſtimony of reſpect; This I obſerved of him, he ever prized thoſe Miniſters moſt (not who did ſmooth their tongues Jer. 23. 31. **foreign qui lemſicant pagnin.or did uſe to gingle out their words in the Pulpit, whoſe preaching was rather muſicall, then medicinall, but) who did ſpeak moſt to the conſcience; ††Verba non tam inflant is quàm inflāmā tis. 'Twas Bonaventures Encomium,It was a good ſign of a ſpiritual appetite, that he liked rather the ſavourineſs of the meat, then the garniſhing of the diſh.

4. He was vir ſine fuco; a moſt true hearted man to his friend. He was no foreign he knew not that art (which ſome have) at the ſame time to flatter, and hate. The Romans painted friendſhip with her hand upon her heart; **Fagius Com. in Alpotheg.An Hieroglyphical Embleme of a faithfull friend, who fetcheth all words from the bottom of his heart. This our friend deceaſed would ſpeak plainly what was in his mind. Not like thoſe who p. 29have the honey of fair words in their mouth, and the ſting of malice in their heart.

5. He was one that did not ſinfully comply with the humors of men. There are too many who Froteus like, can change into any ſhape; who can ſail with any winde, eſpecially if it blows preferment; this I may ſay of him, though death did break him, the times could never bend him. He did often in my hearing b'eſs God for that liberall allowance, which providence had carved out to him, ††Fuit annona ſua contentus.nor did he deſire to increaſe his eſtate by increaſing his guilt.

6. He was very Charitable to the poor; The age we live in, though it hath the Lamp of Profeſſion, yet little of the Oil of Charity; 'Tis the ſin of many rich men though they have a flouriſhing eſtate, yet they have a withered hand, **Luke 6. 6.Luke 6:6and cannot ſtretch it out to good uſes. It was a ſerious and weighty ſpeech of Chriſoſtom. Feed (ſaith he) the hungry with your Charitie while you live, that you feed not the fire of hell when you dye. ††foreign. Chryſ. in Phil. Serm. 1.There was a Temple erected at Athens, which they called the Temple of mercy; it was dedicated to Charitable uſes; And there could not be a greater reproach laid upon any man, then to upbraid him with this, that he had not been in the Temple of mercy. This may be the reproach of many rich men in this Citie, that though they ſomtimes viſit Gods Temple, in the frequenting publick Ordinances, yet they are ſeldom or never ſeen in the Temple of mercy. They can drinke in a full cup themſelves, but will not let one drop fall beſide to refreſh the bowells of the poor; Their arguments conclude ſtill in Celarent. As for this our friend deceaſed I muſt herein be his foreign, and let it be his garland p. 30now he is gone. He had not onelyonly an Eſtate, but an heart; though I often went to him for works of Charity, he uſed not to make any excuſe (which is onelyonly an handſome denyall) but his fingers drop'd with the myrrhe of liberality, which is a ſacrifice of a ſweet ſmelling ſavour to God; **Eph. 5. 2.Eph 5:2He had indeed a free and noble ſpirit; he ſailed equall between two rocks; he avoided vain profuſneſs, he hated a ſordid penuriouſneſs. When I came to him on his death-bed, he told me that ſin was the burden of his life, and that he caſt himſelfe only upon the merits of Chriſt, but ſaith he, How hard do I find it to believe; which words were dropped out with many teares. 'Tis better to Complain then preſume. I might expatiate but I ſhall here contract my ſails. Theſe things were commendable in him, ††…utu…ae ſolicitatis praeſagia. Bern.and imitable by us. Here was good fruit which did adorn the Tree. It will be our wiſdome to Copy out what we ſee good in others, and to walk ſo unblameably in holineſs, that while we live we may have good hope through grace of a part and intereſt in Chriſt; and when we dye, may receive that Crown of Righteouſneſs, which the Lord the righteous judge ſhall give at that day to all them who love his appearing.

FINIS.

In marg. pag. 12. for foreign read foreign.

End of the text · Thomas Watson, The Crown of Righteousness (1656)