CARDUUS BENEDICTUS, THE Advantage of Affliction, OR THE Reward of Patience. Unfolded in a SERMON Preached at the funerals of Mr Thomas Bowyer Merchant, who died the 8th day of February 1659., and was buried the 22th of the same month, In the Parish Church of St Olaf's Jewry. By NATH. HARDY Minister of St Dionys. Back-Church. Job 5. 17. Behold, happy is the man whom God correcteth, therefore despise not thou the chastening of the Almighty. James 5. 11. Behold we count them happy which endure. You have heard of the patience of Job, and have seen the end of the Lord. Ambros. de Offic. Quae putantur mala, non solum impedimenta non sunt ad vitam beatam, sed etiam ad meritum adjuvant. LONDON, Printed for Joseph Cranford at the Sign of the Castle and lion in St. Paul's Churchyard. 1659. To his much respected Friend Mr Henry Bowyer Merchant. THe memory of the Just (saith the Wise man) is blessed, or Prov. 10. 7. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in benedictionem. more suitably to the original) for a blessing: and that in regard of God, whom we are excited to bless and praise, by remembering the virtues of the just; Us, to whom the remembrance of his good example (if attended with Imitation) is a blessing, and will lead us to blessedness; Him, on whom this is conferred as a blessing, that though his body rot, his name shall not, but be remembered {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}. Sept. Cum laudibus. Vulg. (according to the vulgar Latin from the 70) with praise and honour. That the memorial of your dead Brother's exemplary life might be kept alive and perpetuated to succeeding Generations, the publication of this plain Piece was earnestly desired by your self with many of his friends, and readily yielded to by me since; though I do not judge the Sermon worthy to be printed, yet I am sure he is worthy to be remembered. To this end I have endeavoured in the close of the Sermon, to draw his picture, not to the length (I confess) but (I hope) to the life, so truly, that I dare say, whoever well knew him, and shall view this portraiture, will acknowledge it to be like, and not at all flattering; which that it may be the more publicly beheld, I have by the Printers help, hung it in a convenient light; And now (worthy Friend) before I take pen from paper, give me leave to annex a word of Gratulation, in a thankful acknowledgement of those many undeserved kindnesses which were vouchsafed to me by the deceased, and are continued by yourself; Exhortation, which concerneth as well myself and all who shall peruse this discourse, as you, that (to allude to the philosopher's phrase) we would all bear Zeno. the colour of this dead servant of God, by following his excellent pattern. Supplication to the great God, for You, your virtuous Consort, and Posterity. That Divine bounty may continually pour upon you all these graces and blessings which conduce to your present and future well being, is and shall be the prayer of Your very real Friend NATH. HARDY. THE Reward of Patience. James 1. Ver. 12. Blessed is the man that endureth temptation: for when he is tried, he shall receive the Crown of life, which the Lord hath promised to them that love him. CHristian Religion is a volume of Paradoxes, and its Oracles (though not like Apollo's ambiguous, yet) enigmatical; whether you view matters of faith or practice, of promise or precept, you shall find the most of them to be so many Riddles; and yet though they be not verisimilia, seeming probabilities, they are vera, real verities; yea, those contradictions to carnal reason are excellent sense to faith. If you cast your eyes upon this Scripture which I have now read, what else doth it appear at the first aspect, but a strange and dark saying? Some of the Learned have enumerated several centuries of opinions amongst the Philosophers concerning blessedness; but not one amongst them all pitcheth upon this. The mere moralists would as soon place the element of fire in the water, or the Sun in a cloud, as happiness in affliction, blessedness in enduring: but if you view the Text again, and read it throughout, you will find it an undeniable truth, such as though carnal reason knoweth not how to understand, yet it can not gainsay; in which respect I may well call it an Orthodox Paradox, well worthy my discussion and your attention; Blessed is the man that endureth temptation, for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him. If you well observe the Text, you will find it consists of two generals; A strange affirmation, and A strong confirmation: Or, if you will, An obscure proposition, and A clear exposition. The former in those words, Blessed is the man that endureth temptation. The latter in these, for when he is tried he shall receive the Crown of life, which the Lord hath promised to them that love him. I Begin with the affirmative proposition, wherein Gen. 1. there are three principal words which constitute so many particulars; Temptation, Enduring, Blessedness. The first informeth us in the quality of affliction, it is a temptation. The second mindeth us of the duty of a Christian, which is to endure. The third assureth us of advantage by enduring temptation, and that no less than felicity, Blessed. 1. Affliction is a temptation, not seductionis, seducing Ver. 13. to badness, of which our Apostle speaketh in the very next verse, and in our English language is most frequently so styled; but probationis, proving our goodness, of which our Apostle speaketh at the second verse of this Chapter, and best agreeth with the signification of the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which cometh from {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, experimentum. That kind of affliction which St James seemeth here more especially to intend, is persecution from wicked men for Righteousness sake: but divers temptations at the second verse, and temptations here set Ver. 2. down indesinitely, may take in all sorts of afflictions, as well corrections from God, as persecutions from men. Temptation, in its proper notion, is exploratio instituta ad eliciendam rei ignotae notitiam, any trial made for discovery of what was unknown; thus every affliction is a temptation, manifesting what was before unknown; not to God, who knoweth what is within us, but to our selves and others. That which affliction discovereth, is both evil and good, sin and grace. Much evil of sin which lay hid in the heart is brought to light by affliction: It is a known saying, Magistratus indicat virum, Magistracy showeth the man in his colours; that pride and haughtiness then appearing, which was not before to be discerned; and as prosperity maketh known that pride, so doth adversity that impatiency which is in us. When the Corn is winnowed, that chaff which being mingled with it was hid, is severed from it and discovered. The mud, which whilst the water is quiet, lieth at the bottom, is manifest when it is stirred. Neither we nor others ofttimes think there is so much frowardness in our spirits, as we and they find when affliction stirreth and sifteth us. But that which affliction principally maketh trial and discovery of, is our grace, and that in its truth and strength. The soundness of the foundation is tried by the wind, the health of the body by hard weather, the rightness of the metal by the touchstone, and the sincerity of our graces by affliction. The reality of a Friend is seen in adversity; the faithfulness of the Wife, when her chastity is assaulted; and, the truth of our Christianity, when we are tempted by affliction. The noun {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, (from whence the word in my text cometh) is nearer in sound with the verb {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, which signifieth transfodere, to pierce through. And as by piercing through a thing, it is tried whether it be substantial or hollow; so are we pierced through with sorrows and troubles, to try whether we are sincere or hypocrites. Nor doth only the truth, but the measure of grace than manifests itself. The soldier's valour is shown in the battle, the Pilots skill in the tempest, and the vigour of a Christians grace in temptations. a Pro: 24.10. If thou faint (saith Solomon) in the day of adversity, thy strength is small. Every Cockboat can swim in the narrow river, but it is the strong vessel which holds out in the main ocean. The strength of our grace is at once both manifested and increased by troubles. Yet more particularly, Affliction trieth our faith, whither it be only a willow or an oak; our hope, whither it be only a reed or an anchor; our love, whither it be only a blaze of thorns, or a vestal flame; and our patience, whither it be only a fading flower, or a flourishing laurel. a Pet. St Peter calls affliction the trial of our faith: here is the faith and patience of the Saints, saith St. John, in suffering times: And surely the consideration hereof should teach us this point of divine wisdom; as to make account that troubles will come upon us, so that when they come they will be trials, and accordingly so to stablish our hearts with grace, that when they befall us we may be able to 2. Endure, which is the next particular. Enduring temptation. 1. On the one hand is not 1. A needless bringing it upon our selves; it is one thing far, to bear, and another infer, to bring the Cross upon our backs; Ius legionis, facile non sequi, nec fugere; the military Law is not cowardly to run away, nor rashly to fall on: if affliction meet us in our way we must not run from it, but withal we must not stir out of our way to meet i●. 2. Nor is it a stupid despising of a temptation when it befalleth us; it is one 〈◊〉 thing to lie under a burden as a stone, and another to stand under it as a man; he that doth not feel, cannot be said to endure: stoical Apathy is far distant from Christian patience. 2. On the other hand, that enduring which is truly Christian, and here intended by the Apostle, 1. In the extent, reacheth to divers, manifold temptations; the Syriack word here is in the plural number; our shoulder should be as broad as the burden; we must not only endure a few drops, but many showers; a single gust, but renewed storms. 2. In the duration, holdeth out to the last, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} is added by our Saviour, He that endureth to the end, Let patience have its perfect work, is our Apostles advice, at the 3d verse of this Chapter; Ver. 3. our patience must be died in grain, such as will hold colour. 3. As to the manner, is voluntary without compulsion, quiet without struggling, cheerful without repining, and magnanimous without fainting. Our saviour's injunction is, to take up the Cross; when Mat. 16. 24. God layeth it before us we must take it up willingly: the Greek word {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} here used, signifieth irruentem host is impetum viriliter sustinere, to receive a fierce onset from the enemy, and not to stir: afflictions fall upon a Christian as hail stones upon the tiles, which instead of breaking the tiles, are broken themselves; a good man is neither lifted up with prosperity, nor cast down by adversity. 4. As to the motive, by which truly Christian patience is distinguished from that which is merely moral, it ariseth from a placid submission to God's will, and aimeth at the exaltation of God's glory. Right obedience is chiefly because God wills to enjoin, and right patience because he will to inflict, and in both, whatsoever he doth or suffereth, the true Christian seeketh God's honour. And now as Christ once said to his Disciples, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, where is your faith? let me say to you, where is your patience? We are all Philosophers till we come to dispute, and soldiers till we are engaged to sight, and Christians till we are called to endure; but alas are we not then like bad stuff, that shrinketh in the wetting? do we not like froward children, cry when we are crossed? like wooden vessels, we break if we come near the fire; and like earthen pots, we crack, nay fall in pieces, when we are dashed against the stones; if we endure for a while, yet are we not soon weary? if our first onset be (as it is said of French men) more than manly, is not our second less than womanly? so soon are we out of heart. Finally, Is our patience founded upon divine principles? are we acted by spiritual enducements in all our sufferings? Oh let us learn to show ourselves Christians, by our readiness to endure; and let our enduring be such as is truly Christian. I end this with that short memento, which though borrowed from a Heathen, is well worthy the ear and practice of a Christian, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, abstine Epict●●. & sustine, abstain from the evil of transgression, and sustain the evil of affliction; forgo thy sinful pleasures, and undergo sorrowful pains; not under the power of any sin, and stand under the weight of whatsoever suffering may befall thee, so shalt thou be 3. Blessed, which is the last particular in the first general. Blessedness in its proper and adequate notion, consists in a freedom from whatsoever is evil, and a fruition of all good. But he that endureth temptation, is deprived of good and afflicted with evil, how then can he be blessed? This objection will be sufficiently answered by a double distinction. He that endureth temptation, though he is not blessed consummatively, yet he is blessed inchoatively. For 1. Though he is not altogether free from evil, yet he is free from the evil of the evil, and that is a beginning of happiness. Christian patience plucketh out the sting of every temptation, whereby it becometh in stead of a curse, a blessing. Affliction to him that endureth it as he ought, is not sickness but physic; and so not evil to, but good for him. 2. Though he wants a fullness, yet he enjoyeth so much as may well be called a taste of bliss, namely the favour of God, and the peace of conscience. 1. He that endureth temptation hath a quiet mind in the midst of all his troubles; and his soul, like the upper region of the air, is without any clouds of distraction. It was the counsel of our Saviour to his Disciples, In your patience possess your souls; the patient Christian even when he is bereaved of his estate, his liberty, his health, his credit, possesseth his soul in a calm and serene tranquillity. 2. Nay, which is yet far more, he that endureth temptation, enjoyeth his God; and whilst the rain of affliction falleth, he beholds the Sun shining on him. To the upright (saith the Psalmist) there ariseth Psalm 111. light in darkness, even the light of God's countenance in the darkness of trouble. What a glorious sight had St Steven, when through a shower of stones he beheld the Heaven open and Jesus standing at the right hand of God and yet the like vision, though Acts 7. not after the same manner is vouchsafed to every Christian endurer; to whom, as it were, Heaven is opened, whilst he beholds God through Christ propitious towards him. It is in love, that God doth exercise any of his with temptations; and to those that endure them he is pleased to manifest his love; kissing them with the kisses of his mouth, who kiss the rod of his hand. And surely there is no happiness on this side Heaven, to the sense of Divine favour, and the quiet of our own spirit: indeed it is an Heaven upon earth, an anticipation of Heaven, the first fruits of glory, and an inchoation of blessedness. 2. He that endureth temptation, though he is not blessed positively, yet he is dispositively; he is not actually possessed with bliss, but he is in a certain expectation of, and ready preparation for it; (though he be not at the journey's end, he is way that leads to it.) When the Ship is in the haven, it is past all storms; but by enduring storms, it at last arriveth at the haven. When we come to Heaven, there will be no more temptation to endure, but by enduring temptation it is, that we come to Heaven. So true is that of St Paul, These light afflictions which 2 Cor. 4. are but for a moment, work for us (to wit not of themselves, but being patiently undergone) an exceeding eternal weight of glory. Indeed the temptation in itself is an evil, and tends to make us miserable; but the enduring it, is a virtue, a grace which maketh us fit for blessedness. To close up this, and with this the first general part of my Text: 1. How grossly is the world deceived in their opinion concerning the godly, whilst they judge them of all men most miserable, by reason of those temptations, to which they are exposed; whereas the truth is, that wicked men in the midst of all their prosperity, by abusing it are infaeliciter faelices, unhappily happy; and good men in the midst of adversity, by enduring it, are faeliciter infaelices, happily unhappy? The enjoyments of the one are but golden chains and silken halters, whereas the sufferings of the other, are as fiery chariots to carry them to Heaven. 2. How great an encouragement is this to aequanimity, nay magnanimity of spirit in all our trial? what traveller doth not cheerfully ride through dirty and watery lanes, when he considers it is his way home? what Merchant doth not willingly dispense with a troublesome tedious voyage, when he considers it is to advance his fortune? why should we think much at any trials, when they are designed for this end, to prepare us for glory? for (saith our Apostle concerning the patient endurer) when he is tried, he shall receive the Crown of life, which he hath promised to them that love him. Which is the Second and main part of the Text, and now cometh Gen. 2. to be discussed; It is that which I call an expository confirmation. That it is a confirmation, the causal particle for implies; and that it is an exposition, the following words demonstrate. The design of the argument is, to prove the man that endureth temptation blessed, because he shall receive a Crown of life; by which it appears to be a confirmation. The strength of the argument is, because blessedness consists in the receiving of that Crown; in which respect it is an exposition. If yet more particularly you look into the words, you will find in them an answer to three questions, concerning the blessedness of the enduring Saint: Quid, What it is he shall receive? a Crown of life. Quando, When he shall receive it? when he is tried. Quare, Wherefore he shall receive it? because the Lord hath promised it. Or if you will, observe here a double confirmation; the one, whereof is principal, and the other collateral. Here is a reason of the Doctrine, why he that endureth temptation is blessed, because when he is tried, he shall receive a Crown of life. And then here is a reason of that reason, why when he is tried he shall receive a Crown of life, because it is that which the Lord hath promised to them that love him. Our Apostle well knew how hardly this Doctrine would be received in the world. Were it, blessed is the man that liveth in power and splendour, in pleasure and jollity, enjoyeth health, wealth, commands Countries and Kingdoms; it would have found an unanimous assent. But blessed is the man that endureth temptation; quis credit, who believeth this report? No wonder that St James provideth so strongly for the proof of it, that none but an atheist can deny it. Here is rota in rota, one proof within another. That he which shall receive a Crown of life is a blessed man, is unquestionable; all the doubt is, whether there be any such Crown of life; and this our Apostle puts out of doubt by this strong medium, that the Lord, to wit Dominus Deus, the Lord God hath promised it. Since the Lord hath promised it, he must perform it, or he can not be faithful; if he be not faithful, he ceaseth to be God, it being impossible for God to lie. So that whosoever questioneth the blessedness of this man, must doubt the reception of the Crown, and whosoever doubts the reception of the Crown; must question the truth of the promise; and whosoever questions the trath of the promise, must suppose that God can be false in his word; which is in effect to deny a Deity, and so to be in plain terms no better than an atheist. 1. Begin we with the principal confirmation, to wit the reason of the Doctrine, in those words, for when he is tried, he shall receive a Crown of life. Wherein more particularly observe, The excellency of the benefit, he shall receive a Crown of life: and The opportunity of the time, when he is tried. 1. He that endureth temptation, shall receive a Crown of life. If you inquire, what is intended by this Crown of life? the answer is easily returned, it is no other than the estate of happiness which is enjoyed in Heaven. That which would more particularly be inquired, is, why this state is called a Crown, and why a Crown of life? 1. The metaphor of a Crown, serveth very fitly to illustrate that future estate in several particulars; 1. A Crown is set upon the head in token of honour; for this reason conquerors, and especially Kings had Crowns put upon their heads. There are several Regalia insignia, ornaments belong to Kings and Emperors, a Throne, a Robe, a sceptre, a Crown; and amongst them, this last is the chief. When Ring Ahasuerus asked Haman, What shall be done to the man, the King delighteth to honour? one part of the answer is, Let the royal apparel be brought forth which the King useth to wear; and the Crown royal which is set upon his head: Such honour have all his Saints, they are as so many conquerors, Psalm 1 49. yea Kings. What was said of Rome, is much more true of Heaven, it is Respublica Regum, a society of Kings; according to that of St John, He hath made us Kings. That we may Rev. 1. see how honourable that estate is, it is not only here resembled to a Crown, but by St Peter it is called a 1 Pet. 5. 4. Crown of Glory: as if whereas glory is an appendix to other Crowns, it were the matter of this; parallel to which it is, that we read elsewhere of a weight of glory. And as a Crown encompasseth the whole head, so shall this Crown the whole man, soul and body, whilst each shall have that glory, which is suitable to it. 2. A Crown, especially a royal Crown, is made of Gold, set with jewels and Pearls; by which is represented the wealth of that estate, wherein there shall be no want, but a fullness of all enjoyments. To this purpose it is, that it is elsewhere compared to an inheritance, and a Kingdom; it is set forth by a City, the streets whereof are of pure gold, the gates were of pearls, the building of the wall of jasper, and the foundation garnished with all manner of precious stones; indeed the opulency of that state is so great, that it can not be measured, so much that it can not be numbered, and so precious that it can not be valued. 3. A Crown, is an emblem of joy; days of Coronation, are days of exaltation; the day wherein King Solomon's mother Crowned him, is said to be the day of gladness of his heart: yea at that time, all the people piped with pipes and rejoiced with great joy, so that the earth rent with the sound of them. Suitable thereunto it is that St Paul puts these together, my joy and my Crown, speaking to the Philippians; and Phil. 4 1. 1 Thes. 2. 20. that he calls the Thessalonians his Crown of rejoicing. Such a Crown shall be set upon the heads of glorified Saints, which shall fill them with joy and gladness of heart; for this reason it is called by our blessed Saviour, gaudium domini, the joy of the Mat. 25. 21. Lord, which because it cannot enter into us, we shall enter into it. Then it is, those prophecies shall be fully accomplished, The Lord God shall wipe away tears from off their faces; that the ransomed of the Isa. 53. 10. Lord shall come to Zion, with songs and joy upon their heads, they shall have joy and gladness, and sorrow and sighings shall flee away. Thus whereas honour, wealth and pleasure, are the three grand objects of men's desires, all of these meet together in that estate, and are as it were encircled by this metaphor of a Crown. 2. But our Apostle contents not himself only to assure a Crown, for that would not have proved his Doctrine, since many that receive Crowns are not blessed; yea notwithstanding the honour, wealth and joy of a Crown, there is also envy, care, trouble, which followeth that honour, accompanieth that wealth, and attends that joy. Oh nobilem potius quam felicem pannum, said he truly of the royal Robe, it is rather noble, then happy; and it is not seldom seen, that Crowns are unfortunate to those who wear them. That therefore we might not think that our Apostle intended an earthly Crown, it is said to be a Crown of life, by which it is distinguished from, and far advanced above other Crowns. By the Apostle Peter it is called {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, a Crown made as it were of the flower {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} which never fadeth: and to 1 Pet. 5. 3. this notion the phrase in the text may be referred; it is a Crown of life, that is such a Crown which can not die, nor wither. To this Crown that Motto refers, of a Nobleman giving three Crowns in his Arms, Quarta perennis erit; the fourth shall never perish. Indeed this is that which denominateth it a state of blessedness; for were there never so great a confluence of pleasure, riches, honour, yet if this were but only for a time, it could not make a man happy. The Crown of this Crown is, that it is of an eternal duration, and that not only in respect of itself, but those that wear it; for which reason I conceive it is especially called a Crown of life, as being such a Crown which confers life, so that they who enjoy it never die. There is a fabulous story of a shepherd, which having a Crown of thorns upon his head, fought with a Basilisk and was not killed by it; but it is a certain truth, that the Saints having this Crown upon their heads, are not longer subject to the poison of death. Earthly Crowns though they confer honour, they cannot life; nay sometimes they hasten death, and occasion the ruin of their owners; but this Crown maketh the possessors of it as long lived as eternity. Nor is it barely a life, but a Crown of life; that is, an honourable, pleasant, joyful life, a life attended with whatsoever may make it desirable, which is here ascertained; for that is the import of these two words joined together, and both these must concur to make a man happy. There is a kind of life which even the damned may be said to have, but it is not a Crown of life, a life attended with dignity and prosperity: indeed neither the Crown without life, nor life without the Crown, but the Crown of life maketh the complete happiness. And as these words conjoined, best describe bliss, so this description of bliss, was most suitable in this place. For where as the temptation which a man may be called to endure, is such as toucheth him in his estate, or credit, or body, or life; and to bereave him of this last, is the worst which any temptation can do; here is abundant recompense for shame, pain, poverty, yea death itself; to wit a Crown of life. Learn we therefore when we are called to endure, to call to mind what we shall receive. It is a true saying of St Gregory, Mala vitae praesentis tanto durius Greg. M. sentimus, quanto bonum, quod sequitur, pensare negligimus; the true reason why we so unwillingly endure present evils, is, because we neglect to consider the future good. All who endure chastisings (saith the Apostle) are sons, and being sons, are heirs of this Crown, Noli attendere quam poenam habes à Hieron. flagello, sed quem locum in Testamento, Consider not so much what strokes thou hast from thy father's rod, as what place in his will, which bequeatheth to thee no less than a Crown. The first Christian sufferer Stephen had a Crown in his name, and every one that endureth, though not to that extremity, which he did, shall have a Crown upon his head. Virtue (saith Seneca divinely) quo tendit, non quid passura est recogitat; recounts not what it now suffereth, but Sen. Ep. what it shall enjoy. While a Crown of thorns is put into thy hand, let a Crown of life be in thy eye. Indeed this Crown of life duly pondered, will serve on the one hand to darken the glories, and on the other to lessen the miseries of this present life; and accordingly cannot but enable us to contemn the one, and endure the other. 1. What is the glimmering of the candle to the shining of the Sun? the value of brass and iron, to the worth of gold and silver? Infinitely far less is the highest dignity here below, to the glory above. The woman in the Revelation having a Crown upon Rev. 12 1. her head, hath the Moon under her feet; terram despicit, qui coelum aspicit; he who beholds the Stars of Heaven, despiseth the flowers of the earth; all the excellencies of this world are so far from being desirable, that-they are contemptible to him who expects this Crown of life. 2. Nor is there less efficacy in this Crown, to render this world's miseries tolerable, than its delights despicable. The sufferings of this present life (saith St Paul) are not worthy to be compared with the glory that shall be revealed. How light is a dram of Rom. 8. reproach to a weight of glory? how short is a minute of pain to an eternity of pleasure? no wonder if upon this account the Apostle calls them light afflictions, 2 Cor. 4. which are but for a moment. Bene fertur calumnia cum acquiritur corona, he need not be weary of the Cross, who is sure of the Crown. We faint not (saith St Paul) in that very place, whilst we look not on the things that are seen, but on the things that are not seen, meaning the things of glory which are not seen by the eye of sense; and yet being looked on by the eye of faith, preserves us from fainting in the greatest trials. Moses having respect to the recompense of reward, made choice of afflictions; well may we be contented to endure them. This joy being set before Heb●. 11. Christ, caused him to endure the Cross and despise the shame; and therefore having this price in our eye, let us run with patience the race which is set before us: So much the rather, considering 1. The usual priority of enduring in order to this Crown. St Austin long since said, and truly, tota Aug. vita humana tentatio, man's life on earth is a continued temptation. There are temptations we must resist, and there are temptations we must endure; and who almost more or less, in some kind or other, doth not experience both these? The way to Heaven is sometimes bloody, frequently watery; per angust a pervenitur ad augusta; the way to bliss is straight, no passing through with our sins, and seldom without suffering. This Crown is not for any but conquerors, nor is there any conquest without fighting, and that many times a sharp fight of affliction. He who is the Captain of our salvation, obtained his Crown by this means, and surely those that are the soldiers, must not think to have theirs upon other terms. 2. The probable proportionality of this Crown to our enduring: Amongst the Romans there were several sorts of Crowns appointed, according to the several services, which had been done: and Divines Aug. medit.. generally affirm different degrees of glory, according to what we do or suffer in this world: as one Star, so one Crown differeth from another in glory; indeed communis laetitia, the joy is common; but dispar gloria, the glory is different. It is St Paul's assertion, As the sufferings of Christ abound in us, so our consolation 1 Cor. 1. aboundeth by Christ; and it is probably true, that as our afflictions abound, so shall our remuneration abound also. The same Apostle saith, If we suffer with him, 2 Tim. 2. we shall reign with him: I, and the more we suffer for him, the more glory we shall receive from him, whilst that every new cross addeth a new pearl to this Crown of life which is conferred on the Christian endurer. I end this: It is storied of Alexander, that having invited many of his Courtiers to supper, he provided a Crown of near 200lb value, which was to be given to him who drank most; upon which several of them drank so long, till in stead of gaining the Crown they lost their lives. Lo here (my brethren) a Crown of life tendered to all who willingly drink the cup of affliction; let us not refuse although we lose our lives, since we shall be sure to win the Crown. Pericula non respicit Martyr, sed Coronam; plagas non horret, praemium numerat, saith Chrysologus excellently. Chrysol. Whensoever thou art called to suffer, look off from the danger to the Croun, and numbering the riches of the one, thou wilt not fear the other. That was but a foolish mother, who would not let her son put off his night cap to put on a Crown: and he is a foolish Christian, whom this Crown cannot persuade to part with these worldly comforts, and to endure worldly crosses. Oh let us ask that wisdom of God, whereby we may learn to set a true aestimate on this benefit, and then we shall know, that however whilst we endure temptation, we seem to be miserable, when we receive this Crown we shall be really blessed: And if you desire to know when this Crown shall be received, the answer is 2. When he is tried, which is the next particular to be handled. The Greek words are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, and may best be rendered, being found approved: Look as the gold when upon trial it is approved, is then employed for some vessel of honour; the scholar when upon examination he is approved, is advanced to some preferment; the wrestler or runner, when having performed his service, he is adjudged conqueror, obtaineth the prize; so the Christian having been tried by temptation, and being approved for his enduring, receiveth the Crown. That which would be more particularly inquired, is, when the Christian that endureth, is tried and approved? The answer to which is returned, when he hath endured to the end of his life. The truth is 1. So long as we are in this world, we are under trial, nor are we tried and approved till we go out of it, and then we receive the Crown. The whole day of life is the time of labouring in the vineyard until the evening of death, when we receive our wages; we are not fully tried in the Christian race, till we come to the goal of death, and then if we be found worthy we shall obtain the prize. There are too many who endure for a time, and then fall away, thereby manifesting themselves to be, not gold but dross, which melts away in the heat of the fire; and therefore it is our saviour's counsel to the angel of the Church of Smyrna, Be thou faithful unto the death, Rev. 2. 10. and I will give thee a Crown of life. 2. When we are sufficiently tried, we shall be called out of this world to the fruition of our Crown. This world is the field, wherein the good corn stands so long till it be ripe, and then it is cut down by death, to be carried into the barn of glory. It is the school of the Cross wherein it pleaseth God to train us, and then by death he taketh us to the Academy of Heaven: our heavenly physician will keep us no longer in physic, but till we are throughly purged; our merciful refiner will no longer detain us in the furnace, but till we are sufficiently purified: when once by enduring temptation we are tried and fitted for Heaven, death doth come to put an end to all our troubles, and put us into a partial possession of that Crown, which in the day of judgement the Righteous judge shall plenarily confer upon us. Let then the Christian endurer be content to wait, and not repine at the delay of his reward: The thing is certain, he shall receive; I and the time is set too, when he is tried; nor can it be long, since it is only during the short time of life. It may perhaps seem long to thee, and so much the longer, because of the temptations which befall thee; but surely a Crown, and especially a Crown of life is worth the waiting for, and when it is received, thou wilt acknowledge thy self abundantly recompensed for the greatness and length of thy sufferings. And if at any time distrustful thoughts arise in thy mind concerning this Crown, whether it shall be conferred; fix thy eyes on the last clause of the Text, which now remaineth to be discussed; it is the Crown of life, 2. Which the Lord hath promised to them that love him; it is that which I call the collateral confirmation, as being a strong argument, assuring the reception of that Crown, which denominateth the suffering Christian blessed. Wherein more particularly there are two things observable: The means of conveyance, in those words, which the Lord hath promised, The subject of reception, in those, to them that love him. 1. The Crown of life is that, which the Lord hath promised. The title of Lord here used, is very frequently throughout the new Testament given to Christ, and that upon a double account. 1. Quatenus Deus, Inasmuch as he is God, the Lordship belongs to him, Iure naturali, by natural right. He is the Son of God by eternal generation, and being so, he is equal with the Father, and God over Rom. 9 all, blessed for ever. 2. Quatenus Mediator, Inasmuch as he is God man, this Lordship belongs to him, Iure donativo by deed of gift. All power (saith our blessed Saviour) Mat. 28. is committed to him in Heaven and earth, namely by God the Father, to him as Mediator. And thus 1. He is Lord of the whole world, having power ad dominandum, to rule over all his creatures. 2. He is Lord of his enemies ad domandum, to subdue and vanquish them. 3. He is Lord of his Church ad donandum, to confer gifts upon her, especially this Crown● And knowing, to how manifold temptations she would be subject in this life, he is pleased to vouchsafe, the promise of this Grown, to be as it were a bit to stay her stomach, till the full meal. It were easy to multiply instances, how this Lord promised this reward viuâ voce to his Disciples, whilst he was on earth, and that though not expressly (as we read) under this very metaphor of a Crown, yet frequently under the resemblance of a Kingdom, to which a Crown relateth. Indeed though Luk. 12. 32. this bliss was promised before, to wit in the old Testament by Moses and the Prophets, yet it was not so clearly and fully revealed by them, as it was afterwards See my 2d part on St John's first Epistle the 33th Lecture. by this Lord and his Apostles; so that now we have (to allude to St Peter's phrase) a more sure, or at least a more plain word of promise, to which we shall do well to take heed, as to a light shining in a dark 1 Pet. 1. 25. place; to revive our hearts with a confident expectation, even when we are involved in the darkness of affliction. That which may the more excite our faith, encourage our hope, and thereby strengthen our patience in enduring, is the consideration of this Lord who hath promised this Crown. Inasmuch as 1. In general, this Lord never faileth in whatsoever he promiseth. St Paul faith, All the promises are in him yea and Amen; surely than all his promises are yea and Amen; and as they are made, so they are made good. In the preface of the Epistle to the angel of the Philadelphians, he is called the Amen, the faithful witness, as being true in all his sayings, and more especially in his promises. The words of the Lord (saith David) are pure words, as silver tried in Psal. 12. 7. the fire purified seven times. It is true of all, but principally meant of the words of promise, which are said to be as silver purified seven times, because they are free from the least dross of deceit. This Lord never promiseth, but what he really intends, and effectually performeth. 2. In special as to this promise, he who promiseth is fully able and willing to fulfil it: He is called by this Apostle the Lord of glory, and therefore can James 2. 1. confer the glory of a Crown: by St Paul the Lord of life, and therefore can bestow a Crown of life. There cannot be a clearer title to any thing, then that which a man hath by a lawful purchase from the right owner. This Lord hath purchased this Crown of his Father at a dear rate, not with corruptible gold and silver, but his own most precious blood: yea he is gone into Heaven to take possession of his purchase, whereby it is now fully in his hands to bestow: nay which is yet more, he hath purchased it in our name, and possesseth it in our behalf; no wonder if he hath promised it to us, nor need we doubt at all of his power or will to confer it on us. The devil once took our blessed Lord up to an exceeding high mountain, and showed him all the Matth. 4. Kingdoms of the world and the glory of them; yea not only showed, but promised them saying, All these will I give thee, if thou wilt fall down and worship me. But in this he was a gross liar, since they were none of his to give, but only by the permission of him to whom he was so impudent as to promise them. And as he would have dealt with Christ, so he dealeth with foolish mortals, promising them what he cannot, nay never meaneth to perform. But far be it from this Lord, the Righteous judge to deal so with his servants: he hath showed, nay he hath promised us the Kingdom, not of earth, but Heaven and the glory thereof; and we are as sure to receive it, as if we did already enjoy it; and therefore ought with saith to believe, with hope to expect, and with constancy to wait for the accomplishment of it; remembering what he saith himself, though on another account, Heaven and earth shall Matth. 5. 17. pass away, but my word shall not pass away. I shut up this with this useful gloss, It is not the the Crown of life, quam ille meruit, which he who endured hath deserved, but quam Dominus promisit, which the Lord hath promised, to wit of his mere grace and mercy. A Duke waging war with his enemy, bore in his shield the Eagle (resembling Jupiter) having a Crown in his beak, with this Motto, Jupiter merentibus offered, Jupiter offers it to them who doserve it. It is not so with this Crown of life, for than who should receive it! not our best doings, nor yet worst sufferings can merit this Crown. It is called indeed by St Paul, a Crown of righteousness, to ● Tim. 4. wit in respect of Christ's promise (for so it followeth,) which the righteous judge (to wit upon the account of his own word, which if he should not perform he were unrighteous) but not in respect of our merit; and therefore it is added, shall give (not pay) me in that day. Let us not then proudly challenge this Crown, as if it were that which we have merited, but withal let us be confidently assured of it, since it is that which the Lord hath promised. 2. To them that love him; which is the last particular of the Text, and shall in a few words be dispatched. For the explication hereof, there are two Questions to be resolved; What it is to love this Lord? and Why the qualification is changed, from enduring to loving? In answer to the first query, be pleased to know, Quest. 1. that the love of Christ in its utmost latitude, includeth an esteem of a desire after, and a delight in him: Esteem is as the foundation, Desire as the wall, and Delight as the Roof of this fabric of love: Esteem is the beginning, Desire is the progress, and Delight is the consummation of love. Finally, Esteem is as the ballast to make the Ship steady, Desire as the sails, by which it passeth through the Ocean, and Delight is the music, which welcometh it to the shore. 1. To love the Lord Christ, is to set an high rate and value upon him, so as to reject all things in comparison of him. judgement is the source and spring of affection, from whence it proceeds, and according to which it is proportioned. He that hath an equal esteem of a base lust, a brutish pleasure as of Christ, cannot be said to love him; he only hath a right affection to him, who (with St Paul) accounts all things loss and dung for the excellency of the knowledge of him. What is thy beloved more Phil. 3. than another beloved? said those blind daughters of Jerusalem, who being ignorant of his excellency, knew not how to judge of his worth; but the spouse of Christ having her eyes opened to see him, knoweth how to value him; and therefore returneth this answer, he is the chiefest among ten thousands. 2. To love this Lord, is earnestly to long after union and communion with him. As Samuel told Saul, that all the desires of the Israelites were upon him; so is it with the Christian in respect of Christ, who is the centre in which all the lines of his desire meet; Whom have I in Heaven but thee, and there is none on earth I desire besides thee, is the language of Love. As those two friends begged of Vulcan, that he would new make them into one; so doth the Christian desire to be one with Christ, and Christ with him, to dwell in Christ, and Christ in him. 3. To love this Lord, is to take a sweet complacency in the presence and enjoyment of him: The Hebrew word which signifieth to love, endeth in litera quiescenti, in a quiescent letter; the acquiescency of the soul in the object beloved, is the perfection of love. When the desire cometh (saith Solomon) it is a Tree of life; so it is when Christ cometh to the soul which loveth him. It is observable how these two are joined together; my beloved son in whom I am well pleased, the latter unfolding Matth. 3. 17. the former; and then is Christ our beloved, when we are well pleased with him. Good old Jacob having seen his darling Joseph, saith It is enough: Good old Simeon having embraced Christ in his arms, saith, Lord now lettest thou thy servant depart. Luk. 2. 29. 3 The Christian enjoying the presence of Christ is fully satisfied, not regarding the best delights this world can afford him. By this time you see what it is to love Christ: That Quest. 2. which would next be inquired is, Why our aposile changeth the qualification? It had been more proper and agreeable with his precedent discourse to have said, which the Lord hath promised to them that endure; and no doubt this is intended to be included: But if you duly weigh, you shall find very good reason for the alteration, and that in a threefold respect; since we may probably conceive, that our Apostle hereby intended a restriction, a direction, and an enlargement. 1. Them that love him, implieth a restriction, letting us see to what kind of endurers this Crown belongs, namely to such as endure out of a love to Christ: Oramus, jejunamus (saith an Ancient) we pray, we fast, I may add, toleramus, we suffer; sed quid sine charitate, but what is all without love? though I bestow all my goods on the poor (saith St Paul) yea though I give my body to be burned 1 Cor. 13. 3. and have not charity, I am nothing: and though the charity there intended be love to the brethren, yet it may be applied to the love of Christ, without which the greatest sufferings are of no value in God's esteem. There is an enduring out of necessity, because we cannot help it; there is an enduring out of vain glory, that we may gain the repute of courage; and there is an enduring out of charity, to which our love to this Lord induceth, when we suffer for his sake; and it is only this enduring which entitleth us to the Crown. 2. Them that love him, involveth in it a direction, whereby we may be enabled to endure, namely by this grace of love. That challenge of St. Paul is very apposite to this purpose, if with some Expositors we construe it of our love to Christ: Who shall separate us from the love of Christ? shall tribulation, Rom. 8. or disiress, or persecution, or famine, or nakedness, or peril, or sword? whilst love to Christ will enable us to endure all these for Christ's sake? Hence it is that the holy Scriptures compare it to death, not only because it separateth as it were the soul from the body, to join it with its beloved object; but likewise (as St Austin observeth) because Aug. as there is no opposition to be made against death, so neither against Love, which overcometh all difficulties, even death itself; and in that respect is not only strong as, but stronger than death. 3. Once more: Them that love him, carrieth with it an enlargement of this remuneration, as belonging not only to them who actually endure, but to all who love Christ. All Christians are not called to endure temptation; and if they be not called to it, they ought not to put themselves upon it, To you (saith the Apostle) it is given, not only to believe, but to suffer; ability of suffering, especially Phil. 1. death, is a gift not conferred on all Christians; and this Lord only calls them to suffer whom he fits for it. But least those Christians who were not put upon such eminent service, might think that therefore they had no part in the Crown, the Apostle enlargeth the qualification to all who love Christ. Indeed every Christian ought to have a mind in some measure ready to endure what Christ shall require, and where there is this love of Christ, there will be this readiness. But if it please this Lord that thy Lott fall in halcyion days, when the Church enjoyeth rest and prosperity; or if in suffering times, by his providence thou art not called to endure, yet be not discouraged, this Crown is promised by this Lord, not only to them that endure, but to them that love him. I end all therefore with that exhortation of the Psalmist; Oh love the Lord all you his Saints! Love Psal. 31. him for his own sake, that is amor amicitiae, a love of friendship, and most acceptable. Indeed if you look upon him, you cannot choose but love him, for he is altogether lovely to a spiritual eye. And show the reality of your love, by your sorrow for his absence, and joy in his presence; fear to offend him, care to please him, by avoiding what he forbids, and performing what he requireth; by your willingness to hate Father and Mother, goods and lands; to endure reproach and shame, losses and crosses for his sake; and then quid non speramus amantes? what may not Christ's friends hope for? If you love him he will love you, nay he loved you before you loved him, and by that so much the more obligeth you to love him: he loved you so as to do, nay so as to die, not only by acting, but enduring: let your love answer his, and if nothing else will prevail, love him for your own sakes, for the crown's sake which he hath promised to (and will in due time confer on all) them that love him. And thus I have finished the Text; wherein you have beheld the bliss of the man that endureth temptation and loveth the Lord. But perhaps you will ask, Where is this man to be found? The truth is, such an one (like those Pearls called Unions, because found one by one) is very rare, but yet such there have been in all ages; and lo here the liveless dust of such a man, Mr Thomas Bowyer Merchant, of whom I can truly say, whilst he lived he loved the Lord, and endured temptation; and now he is dead, I justly hope, he is blessed with a Crown of life. If you peruse the sacred Writ, you will find the blessed man described by several characters; the Ladder which reacheth to Heaven, consisting of many steps; nor do I know any of them which might not in some measure be applied to him. Indeed he was not only a star but a Constellation, or rather an Heaven bespangled with many stars: his life was not a single leaf, but a book of many leaves, and those filled with the lines of good works. Finally, he was not only Flower, but a Garden adorned with the choice flowers of many excellent Virtues: To gather them all, would ask more time than can be spared, and therefore passing over his Temperance, justice, Prudence, with many others, I shall only cull out four choice Flowers to strew upon his hearse, and then I shall commit him to the ground, and you to God. 1. The first is the Marygold of Piety, which is called in my Text, the love of the Lord; a grace whereof he gave manifest evidence, by his due regard of God's worship, affectionate love to Christ's Ministers, constant adherence to the Truth, and passionate sympathy with the Church. 1. He was a man much given to Religious exercises, and as he made choice of a single life, so for some years before his death, he sequestered himself from secular affairs, that he might have more opportunity of conversing with God. So long as he had ability of going and hearing, he duly waited on the public administrations, where I have several times been an eye witness of his reverend and devout attention. Nor was he (as I fear too many are) negligent of family duties, in praying with, and giving instructions to them, withal allotting much time to his closet devotions; so that I may truly say of him, in the words of David concerning the blessed man, His delight was in the Law of the Lord, and therein he did exercise himself day and night. Psal. 2. 2. He was an entire and cordial friend to the Orthodox and faithful dispensers of the Word of Christ; he delighted to hear them, joyed to see them, desired their prayers, their company, and was never better than when he had them at his Table; yea their very feet were beautiful in his eyes. 3. The truly Reformed Religion of the Church of England, in which he had been educated, he steadfastly adhered to, and according to his knowledge (which was not small, in Divine as well as other matters) he zealously asserted her Doctrine and Discipline, against heretical and schismatical Antagonists. Finally, He was one of the mourners in Zion, for the heinous sins of the Nation, and grievous calamities of the Church; oft-times sending up cries and groans to Heaven in secret, for the forgiveness of the one, and redress of the other: Upon all which considerations, I suppose none will deny him the title of Religious man. 2. A second Flower is the Rose of Charity, a Virtue which ever attendeth upon the former, the Lov● of God, and of our neighbour being inseparable. The Charity of this our Brother, was though extended to all, yet especially directed towards the poor and needy, whom (according to another character of David's blessed man) he considered, and that so Psal. 41. as to relieve, answerable to that estate wherewith God had blessed him. In his last Will and Testament, he hath remembered the poor of this, with some other Parishes; and hath taken care for the putting of Ten poor youths forth to apprenticeships. Being a Citizen, he hath not forgotten Christ's hospital. Being a Merchant, he hath made provision for Ten Seamen, maimed in merchant's service: and being; (as I have already told you) a true Fiend to the Clergy; he hath given an Hundred pounds to be distributed among Ten poor Ministers, and Ten poor Ministers widows, whom (being very well acquainted with their persons and necessities) he hath nominated himself. Nor must I omit to tell you (that I wish all rich men would practise▪) that the charity of his life was far more than that of his death. He gave when it was in his power to have kept, he scattered his alms with both hands, and yet the one hand must not know what the other did; by all which it appeareth he was a truly charitable man. 3. A third Flower is the Violet of Humility, that grace which is the first step in the scale of blessedness, erected by our Saviour: This worthy man, though rich in grace was poor in spirit; though (to use St Paul's phrase) he laboured more abundantly than many others in doing good; yet (as I have often heard him say) he thought he could do nothing, looking upon himself as an useless branch, an unprofitable servant: and so far was he from being one of those Pharisees, who trusted to themselves, that they were righteous and despised others, that he judged others better than himself, and trusted only to the mercy of his God, and Righteousness of his Redeemer. The last Flower is the camomile of his Patience, a Virtue wherein this our Brother was most exemplary, for which reason I made choice of this Scripture, to be the subject of my discourse at his funeral. It pleased the All-wise God to visit him several years before his death, with the tormenting pain of the Stone; he was scarce at any time wholly free, and sometimes exceedingly tortured as it were upon the Rack; and as if God intended him to be another Job, he gave him a great measure of patience, being never heard, no not in his sharpest fits, to charge God foolishly, or break forth into any repining language. He sometimes desired to die, not out of a fretting impatience at the miseries and pains he endured, but (as his own words were) because he longed to be with God, with whom I doubt not but he now is in case, in rest, in joy and felicity. And now they who knew not this worthy Person, will be ready to think I have said too much, but they who knew him, know I have said too little, since I cannot say enough. The commendation of this our Brother is, {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman}, not the work of one tongue, especial one so unskilful as mine. In whatsoever I have said, I have only born witness to the grace of God bestowed upon him; and though I am sure I have not spoken all the truth, I am no less sure I have spoken nothing but the truth; nor do I doubt but many tongues are ready to attest the verity of what hath been spoken. It will I suppose be needless now to tell you, how great a loss to the Clergy (my self in particular) the Parish, his near Relations, this City, nay the whole Church, the loss of this good man is; nor dare I here enlarge, lest sorrow put a stop to my speech. My design in his commendation, is, our consolation, that considering on the one hand the good works which he did, and on the other, the many pains which he endured, all who knew and loved him may be comforted, in that he is released of his miseries, and hath in part received the recompense of his virtues. I have but one word to add, to my worthy friend his surviving Brother, that the virtues of the dead may still live in him, to the glory of God, the comfort of himself, the Honour of the Family, which hath for many years been of good repute in this City, and the welfare of his posterity, who I am confident will fare the better for the prayers and piety of their deceased Uncle; especially those prayers being (as I hope they will be) renewed, and that piety imitated by their living Father. Nothing now remaineth, but that we all join together in giving God thanks for the Excellant Example of this good man, and express that thankfulness in our lives by following his piety, charity, humility, patience, with all those graces which did shine forth in him, that in due time, together with him, and all others departed in the faith and love of Christ, we may receive that Crown of life, which the Lord hath promised to them that love him. Amen. FINIS. Errata. Page 2. line 30. after begin read we. p. 4. l. 22. r. near. p. 9 l. 30. dele one. p. 12, l. 32. dele e. p. 14. l. 7. for al. r. ul. A Catalogue of those Sermons that have been Printed since the Sermon Preached at St. Paul's Church, to the Native Citizens of London, May the 27th 1658. at the end of which, there is a Catalogue of all his other Sermons formerly Printed. THe first general Epistle of St John the Apostle, Unfolded and Applied; the second Part: In thirty seven Lectures on the second Chapter, from the third verse to the last. A sad prognostic of approaching judgement; or, The happy misery of good men in bad times. A Sermon Preached at St Gregory's, June the 13th 1658. for the Funerals of the Reverend John Hewit, D. D. Man's last Journey to his long Home. A Sermon Preached at the Funerals of the Right Honourable Robert Earl of Warwick, June the 9th 1659. The Pilgrims Wish; or, The Saints Longing. Discussed in a Sermon Preached in St Bennet's Grace-Church, at the Funerals of Mr, Anne Dudson, late Wife of Mr Edward Dudson of London Draper, January 11th 1658. A Looking-glass of human Frailty set before us. In a Sermon Preached at the Funerals of Mrs Anne Calquit, late Wife of Mr Nicholas Calquit Draper, at All-hallows the less, in Thames-street London, April, the 19th 1659. Carduus Benedictus, the Advantage of Affliction; or, The Reward of Patience. Unfolded in a Sermon preached at the Funerals of Mr Thomas Bowyer Merchant, at St Olaf's Iew●y, February the 22th 1659. All Printed for Joseph Cranford, and are to be Sold at his Shop, at the Sign of the Castle and lion in St Paul's churchyard.