THE CROWN OF RIGHTEOUSNESS: OR, The glorious Reward of FIDELITY In the Discharge of our DUTY. As it was laid forth in a Sermon, preached in S. botolph's Aldersgate, London, Sept. 25. 1653. At the solemn Funeral of Mr. Abrah: Wheelock, B. D. The first Public Professor, and Reader of Arabic, and of the Saxon, in the University of CAMBRIDGE. Whereunto is added, An ENCOMIUM of HIM.  
By WILLIAM SCLATER Doctor in Divinity, Now Preacher of the Word of God in Broad-street, Lond.  DAN. 12.3. 
They that be wise [or, Teachers] shall shine as the brightness of the Firmament, and they that turn many to righteousness, as the Stars, for ever and ever.  
LONDON, Printed by J. G. for John Clarke, and are to be sold at his shop under S. Peter's Church in Cornhill. 1654.   

To the Right Worshipful Thomas adam's, Esq Alderman of the City of London, a Patron of Learning, and a Pattern of True Piety, the eternity of Happiness.  
Worthy Sir,  
THat which I have in my inward thoughts secretly wished for, the Divine Providence hath now (by an unexpected Act) presented to my hands; a seasonable opportunity, wherein I might make you some more than a private Testimony of my acknowledgements, for your personal regards to myself; and withal, as public as might be, for your munificence to my ever honoured Mother, the University of Cambridge; where, for above twenty years' last passed (out of a pure glory to God, in the advancing the Oriental Learning) you erected, and ever since continued, at your own proper cost, an Arabic Lecture; the praise whereof were a task more meet (I confess) for an elegant Orator chosen by herself, than for one of my so retired, and obnubilated a condition.  
The much lamented decease of the learned Professor, Mr. Abrah: Wheelock, who read it, (and of whom a more full mention is made in the close) gave occasion to this sudden Sermon; which being through a vehement importunity, extorted from me, beyond all imagination of mine own, after preaching, and so put to the Press; there could be no more proper Patron for it thought upon, than yourself, of whom I have many things to say, but that I am overwhelmed with copiousness of matter; there being no spiritual, or good gift wherein you are, as S. Paul said of his Converts, the Corinthians, 
a 1 Cor. 1.7  behind, yea wherein you do not excel: your very outward presence, as some rare beneficent star, appearing with a desired and pleasing influence, winneth you a venerable observance of all Orthodox Christians, and good men; who cannot departed from you but much improved, and made better by your most eximious, and transcendent example in 
* Luk. 1.6. Act. 24.16  all piety towards God, & equity towards men: I need not mention your Ethics or moral part, sigh if the vigorous exercise of all the virtues were not interrupted only, but lost elsewhere, it might be all repaired from your 
† Eph. 5.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  accurate practice: in your religious part an Israelite 
b Joh. 1.47  indeed, without faction, without ostentation: your soul is made the 
c 1 Cor. 3.16.  Temple for the Holy Spirit to dwell in by his graces, which are diffused in so delectable a variety; that, as those fragrant spices, upon which the South winde blue in the Garden of the spouse, they 
d Cant. 4.16.  flow out, and are become as a sweet perfume to attract Observers.  
To men of learning a known Maecenas, yea, a Sanctuary; To God's faithful Ministers an 
e Rom. 12.13.  hospitable 
f Rom. 16.23.  Gaius, a bountiful, and a most encouraging Benefactor, 
g 1 Thes. 5.12, 13. 1 Tim. 5.17.  esteeming them highly in love for their works sake: of all Gods 
k Ps. 122.1.  public Ordinances a due honouror, a most conscientious 
l Act. 26.7  frequenter: In private also the devotion of your house hath made it an house of 
m 1 Cor. 16.19.  devotion, where, like the double motion of the lungs, what is drawn in by prayers, is breathed forth again in 
n Psal. 118.15.  praises and thanksgiving: Your faith is operative 
o Gal. 5.6.  working by love, expressed 
p 1 Tim. 6.18.  in rich 
r 2 Cor. 9.13. Prov. 11.25.  liberality towards every good work, full of 
s 2 Cor. 9.7.  cheerful 
t Act. 10.2.  Almes-giving, the 
u Job. 311.20.  loins of the poor and naked bless you in the streets, and the bowels of many 
w 2 Tim. 1.16.18.  refreshed by your hands, as S. Paul's were by Onesiphorus, occasion uncessant prayers for you: And that which yet adds a beauty to all the rest, and proves always as the most rich, and fairest 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a curious Knot.  knot, decking the garment of other graces, is your great 
x 1 Pet. 5.5  humility, attended with all 
y 1 Pet. 3.8  courteous affability, and most 
z 2 Cor. 6.6 Col. 3.13. 2 Pet. 1.7.  kind 
a Ro. 12.16.  condescensions; as in whose lips is the 
b Pro. 31 26  law of kindness, and in whose life a 
c Phil. 1.15  shining exemplar of the 
d 2 Ti. 3.5.  power of godliness, and all solid Christianity.  
All which considered, my weak endeavours cannot but triumph in such a protection, which now they shroud themselves under, not doubting to speed the better for the Name of the Patron: The discourse, I acknowledge, is impolite, yet Orthodox, I hope, and Thelogically substantial, the subject matter is no less, than of a Crown of Righteousness; so that however, as it comes from me, it casteth no great lustre outwardly, yet much what like to the stone Garamantides, intus habet aureas guttas, it hath drops of gold within itself, enriching the believing soul with the hopes, and assured expectation of a joyful reward of its fidelity in God's service by a blissful immortality.  
Unto the certain fruition whereof, that you, and with yourself all yours, all your relations, yea, all Gods 
e Mat. 24.  elect by Christ, nay, after you have yet continued longer to 
f Tit. 2.10:  adorn the Gospel▪ be at last advanced, is, and ever shall be the most constant prayer of, Sir,  
Your most affectionate Servant to be commanded in the Lord Christ, Will: Sclater.   
2 TIM. 4.7, 8. 
I have fought a good fight, I have finished my course, I have kept the Faith: Henceforth there is laid up for me a Crown of Righteousness, which the Lord, the Righteous Judge, shall give me at that Day: and not to me only, but unto them also who love his Appearing.  
I Shall not detain you by any impertinent Preface, sigh the shortness of time for this Service, together with the indulgence of this so Learned an Auditory, anticipates an Apology, and gives hopes of much Candour, under so manifold Impraeparations.  
And so I address myself to the serious business of my Text; The scope whereof amounts to this sum, Namely, to comfort Timothy about the nigh approach of Saint Paul's Martyrdom, mentioned, ver. 6. The arguments of Consolation are two, each depending on the other. 1. The first taken from his Holy course of life, constantly continued, comfortably finished, ver. 7. 2. The second, from the certainty of his Blessed estate, assured to him after this Life, ver. 8. And indeed, the Apostle seems to put on him the affection of a dying 
* 1 Thes. 2.11.  Father, willing to inhibit, or at least to 
a 1 Thes. 4.13.  moderate the passions (which like Ambergreese may do well in a compound of grace) of his endeared children, encompassing, as 
b Gen. 49.1, 2.  Jacabs Sons, his Deathbed; as if he had thus 
c Deut. 32.2.  dropped his words upon them: What do ye thus 
d Act. 21.13.  weeping, and breaking my Heart? 
e 1 Thes. 1.10.  God, my own 
f Rom. 9.1.  Conscience, yourselves are witnesses, how holily, and without crime, I have 
g 1 Pet. 1.17.  passed the time of my sojourning here, God, by his grace hath (according to his promise) 
h 2 Tim. 4.18.  preserved me 
i 1 Cor. 1.8. 1 Thes. 3.13.  blameless unto the end: You know what happy things he hath 
k 1 Cor. 2.9.  prepared for them that love him, into the 
l Heb. 11.40.  Beginnings whereof my Soul shall enter, at my 
m Phil. 1.23.  Dissolution; the 
n Psal. 16.11.  fullness, and consummation I expect at that great and 
o Act. 2 20  notable day of the general Resurrection, and Retribution: Right so the Apostle here, to the same effect, to comfort Timothy, whom (having 
p 2 Tim. 1, 2. and 2. ●.  begotten him spiritually through the Gospel, to the Faith of Christ) he found even as a Natural 
q Phil. 2.22.  Son, with his Father most affectionately tender, obedient and observant, unto his very last expiration: I am now ready to be offered, and the time of my departure is at hand; (yet nevertheless be comforted, for) I have fought a good fight, etc. and henceforth, there is laid up for me a Crown of Righteousness, etc. This for the Context, and scope of this Scripture.  
I have fought a good fight.] The expression is borrowed from those who strive for 
r 1 Cor. 9.25. 2 Tim. 2, 5.  masteries, and after a sharp encounter, or heat of Contention, do at last prove 
s Rom. 8.37.  Conquerors.  
I have finished my Course,] id est. Cursum certaminis, qualis est corum, qui in stadio currunt, as Estius expounds it; The speech being taken from such as run in a race, who give not out till the prize be obtained, see 1 Cor. 9.24, 25, 26. I have kept the Faith.] That is, That Fidelity, or trust, and faithfulness, which he had constantly made good in the discharge of his Apostleship, and Ministry, in preaching the Gospel far and near, throughout many 
t 2 Cor. 10.14.16. Gal. 1.16.  Regions, from the time of the first Commission of the same, unto his 
u 1 Cor. 9.17.  Dispensation: The Apostle in his own practice, accomplishing that, which he required in all other the Stewards of like sacred Mysteries, 1 Cor. 4.2. for this also, he gave God thanks, for counting him faithful, in putting him into the Ministry, committing the glorious Gospel unto his 
w 1 Thes. 2.4.  trust, 1 Tim. 1.11.12. upon which he was assured of his, Euge, Bone serve, & fidelis. Well done, good and 
x Mat. 25.21.  faithful Servant, enter into thy Master's joy. Ere I come to the more particular elucidation of the parts, I may not omit to mention those queries, and resolutions, which some of the ancient Fathers have not unprofitably raised, and given upon these words.  
Quaer: 1 The first whereof is this; Whether Saint Paul did not, under this profession, boast in a kind of vaunting ostentation?  
Answ. Answ. To this Saint 
y S. Chrys. in Loc.  chrysostom makes answer thus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He doth not magnify himself, or boast in any way of vainglorious 
z Non haec jactantiae verba sunt, sed bonae Conscientiae, Estius ad Loc. 1 Cor. 10.31.  Ostentation, (a sin which, else where, he extremely cautions against, Phil. 2.3. Gal. 2.16.) but they are the words of a Saint, uttered in a modest, meek, and humble protestation, whereby he owneth the graces of God within him, and gives all the * glory in their vigorous exercise, to God the Original Fountain, and bestower of them.  
Quaer: 2 Quaest. Whether Saint Paul did well to Commemorate, and make mention of his gracious Actions, and good Deeds?  
Answ. Answ. To which Saint Gregory makes answer thus; Fas est viris sanctis in morte recordari, imo & recolere virtutes vitae actae, etc. It is lawful for Holy men, and Saints of God, in Death to recollect, and to recount the virtuous deeds of their former lives passed; Not indeed, as an occasion of exaltation in themselves for the same; But,  fiduciam praebeant, & desperantem timorem premant, for the suppression of fear, and Desperation, in the last Hour; in as much as good works are the 
a Jam. 2.18.  fruit of a saving Faith; that, as Faith justifies the person in a Correlation to Christ's merits, (it as an hand 
b Rom. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  receiving, apprehending, and applying them as all-sufficient to the soul) so good works (being the way to eternal life, Eph. 2.10.) Declaratively, and Praesentially justify the Faith, showing it not to be Counterfeit or dead, but Real, and living; It being the innate property of such a Faith to be 
c Vera sides viva est, Nec potest esse otiosa. Juell. in Apolog  vivacious, manifesting itself in its godly 
d Gal. 5.6.  Operations: Hence was the saying of the School Divines, that Charitas was forma virtutum, Charity (which is the 
e Rom. 13.8.  sum of the Law) consisting in love towards God, for his own sake, and towards our 
f 1 joh. 3.14.  Neighbour, for God's sake, it was the Form of the Theological Virtues; Not but that Faith, and Hope, and other graces of the Spirit, have their own several and particular Forms, which do specifically form them to their own identical Natures, and diversify them from others, so that Faith is not Hope, nor Hope is not Charity; but for that love, doth as it were, form them to acceptability before God, to this purpose may be applicable that practice of zealous Nehemiah, Chap. 13.14. Remember me, O my God, (saith he) concerning this, and wipe not out my good Deeds, that I have done for the House of my God, and for the Offices thereof: and the like is that we also read of good King Hezekiah, upon a Summons to Death, Isa. 38.3. And he said, Remember now, O Lord, I beseech thee, how I have walked before thee, in Truth, and with a perfect Heart, and have done that which is good in thy sight.  
Quaer. 3 A third Quaerie is, Whether Saint Paul spoke all this, as out of a selfe-confidence, without having an eye to God's Divine assistance therein?  
Answ. Answ. To which, saith venerable Bede, Absit ut tantus Doctor ignoraverit legem Dei, Deut. 8.17. God forbidden that so great a Doctor should be unacquainted with the word of God, which teacheth utterly to disclaim all selfe-power, though it were but to become wealthy, or potent, even in things Temporal; yea, himself seriously acknowledgeth all spiritual sufficiency to be of God, 2 Cor. 3.5. evermore ascribing the total of his supernaturals to the free grace of Christ, 1 Cor. 15.10. through whose strength alone it was that he discharged his Trust in the Gospel, and went through with all other gracious performances, Phil. 4.13.  
Quaer: 4 The fourth, and last Querie is, How Saint Paul came to know so assuredly, that there was a Crown of Righteousness laid up for him in Heaven?  
Answ. Answ. To which some answer, That he had it by Revelation extraordinary, as an Apostolical privilege daigned to him from God, the better to cheer him on in the course of the Gospel, and to steel his resolutions against all opposers of the glorious Truth therein revealed: or, as Anselme thus, He had that assurance, Non re plenissimâ, sed spe firmissimâ: grounded upon a firm hope, and expectation: But of this more anon.  
Having thus pointed at the Queries: I come now to the more particular handling of the words, out of which I observe two general parts.  

1. A solemn Profession of the discharge of his Office, verse 7.  
2. A large Remuneration, and Reward of that Discharge, verse 8.   
In the former, we have 1. The Person, I. 2. His Act, fought. 3. The object of that Act, A fight. 4. The quality of that fight, A [good] fight. 5. The time of all this, noted from the expression in the Praeter tense, I [have] fought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I have fought a good fight: the rest of the words in this verse I take to be, upon the matter, but as the exegesis, and exposition of the former.  
In the second main part, The reward; We have it amplified. 1. By the Donor, or bestower of it, The Lord, described here by a Periphrasis, and styled, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Righteous Judge. 2. By the Title given to it, A Crown of Righteousness. 3. By the manner of it, it is laid up. 4. By the time of Donation, In that Day. 5. By the persons to whom bestowed, To Paul himself; and that, not by any restrictive enclosure, as if only to himself, and to none other besides; but by a farther expansion, it reacheth unto others with himself; provided they be found under due qualification of loving the appearance of the Judge; Not unto me only, but unto them also that love his appearing.  
These, at least, as to my observation, are the parts of this Scripture; which being so many, I must be constrained, as the Disciples passing through the Corne-fields upon the Sabbath day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pluck but an ear, 
g Mat. 2.23.  or two of the choicest notice; or as some Lapidaries of rich Jewels are wont, show them only in a short cursory view, and so lay them up again.  
The first words, I have fought a good fight, admit of a divers Interpretations, yet each of them suitable to the Analogy, and 
* Rom. 12.6.  proportion of Faith.  
They may then be taken, either as the expression of Saint Paul himself, quatenus Apostolus, as under the notion of an Apostle: or else as a Christian, in the condition with other Members of the Church of Christ with himself, for that we read in the close of the eighth verse, The Crown of Righteousness was laid up for all that loved the appearing of the Lord.  
If we take them in the former sense, then from the first particular, The Person; The note of 
h Magalianus, ad loc.  Magalian is apposite, Stus Paulus Dux fuit, & antesignanus eorum quae praecipiebat; That we look at Saint Paul as an Exemplary leader to all his successors, (though indeed not in an Apostolical Latitude, yet) in the office, and work itself of the Ministry, practically first doing what he would have others to observe in, and about the dispensation of the Gospel: see Phil. 4.9. And this was our Saviour's own Course, Act. 1.1. He began to do and Teach, first to do, and then to Teach; it's noted by Barradius upon that Prophecy, Isa. 9.6. which had relation to our Saviour, it was said, The Government should be upon his shoulders, intimating, that himself would first bear in his own person, what he intended to impose upon others, to wit, in things capable of Imitation; even as he said unto John Baptist, when he cendered himself to be Baptised of him, and he in an humble renuence grew shy, as deeming himself unworthy of so great an Honour, Mat. 3.15. Suffer it to be so now, saith he, for thus it becometh us to fulfil all Righteousness; Haec est enim justitia, ut quod alterum facere velis, prior ipse incipias, & tuo alios horteris exemplo, as Saint 
i S. Am●●●●e in Luc.  Ambrose expounds the words; This was righteousness, that is, an equal, and just thing, that what thou wouldst have another to observe, and do, thou thyself shouldest first exemplify in thine own actions suitably; whereunto was that serious advice of S. Paul unto his Son Timothy, 2 Tim. 4.16. Take heed unto thyself, and unto thy Doctrine, for so thou shalt both save thyself, and those that hear thee; Where the chiefest heed was to be given to himself: Truly spoke 
k Saint Gregory in Job 23.  Saint Gregory, cum Imperio docetur, quod prius agitur, quàm dicatur, Then shall we with Authority speak what we do, when we do what we speak: But this is a Discourse fit for a Visitation, than a Funeral; were it not, that it is at the obsequies of such a worthy Divine, (for whom we now perform this last Christian good office) whose practice herein was an accurate Comment upon the whole speech.  
From the second and third particular, (in this acception of the words) its obvious to every apprehension, that the work of the Ministry is a Fight, yea, a continual Warfare: so Bruno, and with him 
l Espenceus' ad Loc.  Espencaeus observes, that where the Verb and Substantive run in the same terms, one conducing to, the other to perfect the Emphasis of the expression, there is evermore a [Frequency] of that Act employed: I should but cast drops into the Ocean, to endeavour a large proof of so clear a Truth: Whilst Noah, both by his Lips and by his Hands (in 
m Heb. 11 7.  building the Ark) was a 
n 2 Pet. 2 5.  Preacher of Righteousness, in the old world, was it not thus? whilst the spirit of God (in his Ministry) 
o Gen. 6.3.  strove with the obstinate corruptions of that wicked world, what aspersions, what oppositions, what misusages, and abasures had the Prophets in their days, being 
p jer. 20.7.  derided, traduced, 
q 2 Chro. 36.16. Mat. 23.37.  misused, insulted on, even for the Conscientious discharge of their Function? The precious Sons of Zion comparable to fine Gold, how were they esteemed as earthen Pitchers, the work of the hands of the Potter? Lam. 4.2. And, who knows not the exact accomplishment of old Simeons' Prophecy of our Saviour himself, Luke 2.34. How he was set for a sign, which was and should be 
r In signum contrad cib●le. Tert. de Ca●ne Christi, cap. 28. Is. 8.13.  spoken against, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for a sign of contradiction, he should be as a common 
s Illirio. Bishop Hall in Paraphr: Piscator & Franciscus Lucas.  mark, whereat the arrows of reproach shall be fully shot: Of all the Holy Apostles its noted, 1 Cor. 4.13. They were made as the filth of the world, and the 
t Confer. Lam. 3.45.  offscouring of all things continually; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth that rejectament, which is scraped from the dirty pavement, from whence the shoes gather defilement; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it being a word in a Composition, carries with it the greater Emphasis, and denotes the polluted rakeing of the streets, fit for nothing but the common Dunghill; In so low a state of abjection, and in so vile an esteem were those very 
u 2 Cor. 5.20.  Ambassadors of Heaven, among an Atheistical and 
w Act. 2.40. Phil. 2.15.  crooked generation: our very Apostle here professeth, 1 Cor. 15.32. That he fought with Beasts at Ephesus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which some would have meant Literally, of his being dilaniated, and rend in his body, (as many Primitive Christians were in the first Cruel times of raging persecution) by wild Beasts to which Nero, that Dedicator Damnationis, 
x T●rt. in Apologet.  as Tertullian styles him, being himself a 
y 2 Tim. 4.17.  Lion, was wont Tyrannically to cast the bodies of the Christians: But others better, in my poor understanding, expound it of those ethical or Moral Beasts, who with Demetrius, and the rabble that cried up the great Diana of the Idolatrous Ephesians, so violently withstood and opposed Saint Paul, who cried down that their abominable superstition at Ephesus, Act. 19 in which place a great door, and effectual was opened unto him, but there were many 
z 1 Cor. 16.9.  Adversaries, 1 Cor. 16.8, 9 those Apostles indeed experimenting the proof of what their Lord and Master foretold them, that they must be sent forth even as Sheep among 
a Mat. 10.16.  Wolves, who would attempt to tear them in pieces: and which of us in particular, encounters not his discouragements? Yea, woe is me! We seem to be fallen into those times, wherein many men (as if directly 
b Isa. 6.10  infatuated from Heaven) out of a gross misprision apprehend the Ministry itself the greatest inconvenience; and (that great cheat, that grand Pantomime of Christendom, the cunning Jesuit (now almost barefaced) hath instilled (as is feared) so pernicious a principle into such as are (for aught we can see) willing to be deceived, as to question the 
c 1 Tim. ●. 1. Rom. 11.13.  office itself, and to dispute the Institution; as if they would have men scorn the Physician when sickest, and shun the Chirurgeon when sorest; And (which must not be forgotten) there are not wanting some, who are apt to charge on that sacred Calling, the occasion, if not the cause of all the Calamities of this latter Age: just as those of whom Suidas reports, that they were wont to write with Ink or blood on a glass, and so set it against the Moon, making all those spots or blurs that were in the glass, to be in the Moon, and not at all in the glass, upon which alone they were written: mean while, never at all anatomising their own Ulcerous, Corrupt insides, or repenting for their 
d Prov. 13.5. Ezek. 36.31.  loathsome selfe-abhominations (and among them as principal, for the contempt of God's faithful Ministers.) Which sins becoming so Epidemical, and Nationall, as they are, call for Wrath and Indignation from that Lord, who is here styled in my Text, the Righteous Judge. And yet, though this be a Fight, nevertheless it is, for the quality, a [good] Fight, and that for these reasons;  
First of all, because it's undertaken for the 
e 1 Tim. 6.12.  Faith of Christ, and for the Salvation of Souls, whereof even one single one is more worth than a 
f Mat. 16.26.  whole World; O what comfort will it be, in the day of retribution, when a 
g 1 Cor. 4.2.  faithful Minister, after all his sharp conflicts with the 
* Act. 2.40.  wayward oppositions of corrupt men, shall say; Lo me, and the 
h Isa. 8.18. Heb. 2 13.  people, which thou hast given me, as the fruit of all my labour in thy Gospel, being able thus to give up an 
i Heb. 13.17.  account with joy, and not with grief.  
Secondly, Because it's undertaken for a good reward, which is no less, than a Crown of Righteousness; What S. Gregory said of afflictions for a good Conscience, will hold here alone, Consideratio praemii minuit vim flagelli, The consideration of the Reward, abates of the Difficulty of the Fight; even so it's noted of Moses, that having respect unto the recompense of the reward, he preferred the reproach of Christ to all the richest treasures in Egypt, Heb. 11.26. the same was it likewise that animated that noble Prophet under all his discouragements, and fruitless endeavours among men, Isa. 49.4. I have laboured in vain, and spent my time for nought, yet surely my Judgement is with the Lord, and my work, that is, the reward of my work is with the Lord; who rewardeth his Ministers, secundùm laborem, though not secundùm proventum, as S. Bernard speaks, according to their Labour, and pious endeavours, which themselves undergo in the Gospel, though not according to the success of their Labours, which is 
k 1 Cor. 3.6.  Gods alone to bestow.  
And thus fare of the words, in their first acception, uttered by S. Paul as an Apostle.  
I might next consider them also, as spoken in the name of all other Christians at large, even of all such as, who love the appearing of the Lord Christ Jesus at his coming.  
And under that notion of them, we may observe, That the Life of a Christian is a continual warfare upon the Earth, so Chrysologus, Christiano militare est, id quod vivit in seculo, suitably unto that of Job, Chap. 7.1. Where the word rendered an appointed time, is by many translated a Warfare, which was hinted to us in the first 
l Gen. 3.15  enmity between the two seeds; after again, in Esau and jacob 
m Gen. 25.22.  struggling together in the same womb; and to this effect is that speech of our Saviour, I came not to send Peace on the Earth, but War, Division 
n Mat. 10.34, 35.  and variance, namely, between Grace and Corruption; which was experimented mightily in the breast of this our Apostle, when the Law in his Members rebelled against the Law of his Mind, Rom. 7.23. it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a warring Law; and elsewhere he saith, The flesh lusteth against the spirit, as the spirit lusteth against the flesh, Gal. 5.17. and to the same purpose also Saint james, Chap. 4.1. From whence come Wars, and Fightings among you? Come they not hence, even of your Lusts, that War in your Members? Surely Contention comes from Corruption; see likewise, 1 Pet. 2.11.  
Now, I might here take occasion to treat of the Doctrine of the spiritual Warfare, and pursuing the Metaphor, present you with those several things that concur to make up a complete Battle; as 1. A Bickering, and encounter itself, Nisi praecesserit pugna non potest esse Victoria, as Saint 
o S. Cypr. li de Mortal. c. 9  Cyprian, there cannot properly be said to be a Victory, where never was a fight, delicata jactatio est, ubi periculum non est, it's but a fond, or esseminate kind of boasting of a Conquest, where never was danger. 2. In a War there must be Enemies, with whom to encounter, quis enim certat nisi inimicum habet? saith Prosper, there cannot be a Contention, where there is not an Adversary: Now in this Warfare, the great and the grand Adversary is the Devil, who, with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is styled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Adversary, 1 Pet. 5.8. jam. 4.7. He is as the chief Champion, the World also and the Flesh as under him;  
Sunt tria quae tentant Hominem, Mundus, Care Daemon. And in relation to the several Temptations of each of these, Schoolmen have given them distinct names, or Titles, being called by them, either Obrepentes, or Ascendentes, or Immissa: Those which are from the World seem full of slattery, and creep on, after a sort, insensibly, and deceive us; Those from the flesh ascend, as it were out of ourselves, therefore the more dangerous, because the less perceptible, they being so pleasing to Corrupt Nature, and a selfe-snare: Those from the Devil are sent from without, with more vehemency, therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Darts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 6.16. because cast into a man; for in very deed the Devils 
p 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Macar. Homil.  knows no man's Heart, only deals, at first, (till after farther experience) by Conjecture; all which (if I had time) it were easy to enlarge upon. 3. In a War, there must be Arms, and Weapons; and to furnish ourselves with these, we have a full Armoury, or panoply in the Holy Scriptures; The whole armour of God we have for all sorts of Weapons, whether Offensive or Defensive, in Ephes. 6.13, 14. etc. 4. There must be policies, or stratagems in War; means to Circumvent, disappoint, overreach, overthrow the Enemy, etc. These and many the like, are the parts to make up this spiritual warfare: all which must of necessity, (if, as it ought to be spoken to fully) will engross more time, than I have left to go through with my other business.  
Wherefore, waving that so copious a Theme, at this present; I proceed on now to the second general part of my Division, which is the Remuneration, or reward of Saint Paul's fidelity in the discharge of his trust, in the Dispensation of the Gospel; Henceforth is laid up for me a Crown of Righteousness, etc.  
Much (but that I study Brevity) might be said of the Dignity of this reward, it being styled, a Crown; and largely also I might discourse of the certainty thereof proved, and assuredly to be made good, partly from the promise of God, of that 
q 2 Thes. 3 3.  faithful God, who is ever 
r Psal. 111. 5.  mindful of it, and never disappointeth a true believer of performance, namely so as he promiseth, Esay 40.10. Behold, the Lord God will come with a strong hand, and his arm shall rule for him, behold his reward is with him. See also Isa. 62.11. and Psal. 31.19. The Psalmist seemeth, after a sort, ravished, and in a kind of ecstasy, transported out of himself, in wonder at the meditation, O how great is thy goodness which thou hast laid up for them that fear thee, which thou hast wrought for them that trust in thee, before the sons of men! And elsewhere, Psal. 58.11. Verily there is a reward for the righteous, doubtless he is a God that judgeth in the earth. And Heb. 6.10. God is not unrighteous to forget, etc. nor was ever any man's labour (maugre the blasphemy of all those Infidels, Mal. 3.14.) in vain in the Lord, 1 Cor. 15.58. See also Rom. 2.7. And this is partly also to be made good from the meritorious expiation of the Lord Christ, the virtue whereof extended not only to a deliverance from all pain and misery, which he purchased by his Passion; but also to the opening a way to everlasting happiness, by his all-glorious Resurrection, and Ascension, Rom. 8.32. 2 Pet. 1.11. Joh. 14.2. And lastly, this may be collected likewise from the present afflictions of God's servants, 2 Thes. 1.5. for else, as the present case now stands with them, they are in this life of all men else most miserable, 1 Cor. 15.19.  
Now, the Schoolmen have reduced the sum of all the future Blessedness, and Reward, unto two main heads, which they style, Dotes animae, & Corporis; as it were, the Dowries of the Soul and Body, both which, as they have been sharers in obedience, so shall they also be in the Compensation of the just reward. Those of the Soul are these,  
1. The clear 
s 1 Jo. 3: 2.  Vision of God, which they say is, tota merces, beholding him 
t 1 Cor. 13.12.  face to face, namely, so fare as a finite Being (for so our Humane Nature continues still, though glorified) may be capable to apprehend of that Majesty, which is Infinite; in this advanced condition, the Soul (which is here clogged, and drossy, and much praegravated by the Body, subject to corruption) shall beatifically see God, as he is, in the full splendour of his immortal glory; whereas beneath, it seethe only in part, and knoweth but in part, nor can the greatest part of our sublunary knowledge, make up the least part of our Ignorance; the discovery that we have now of Heaven, is but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as by reflection from a glass Darkly, being changed into the Image of God, by degrees, from one glory to another, 2 Cor. 3.18. but then, all clouds shall be dispelled, the Intellectual eyes fully cleared up into a perfect and bright serenity, and withal enjoy a sweet oblectation, Contentation and Delight accompanying that inexpressible and blissful Vision.  
2. In the will, perfect fruition of the Divine glory, tention, and (for the measure of the Creature) Comprehension, a complete assimilation, and likeness to that glorious Majesty, in Holiness and Righteousness; In those new Heavens dwelleth nothing but righteousness, 2 Pet. 3.13.  
3. In the whole Soul, Joy unspeakable and full of glory, 1 Pet. 1.8. In the Body, 1. Impassibility, it is not, nor can be subject there to any Ache, Ague, or Pain, no discontenting or agonizing vexations whatsoever, All Tears shall be wiped away from our eyes, Rev. 7.17. 2. Agility, expedite quickness, free from all manner of Lumpish ponderosity, or defatigation whatsoever; Yea moreover, perfect Clarity, and glorious splendour, such as the Sun itself, in its full Brightness partakes not of: Here below the Beauty of the Saints is shadowed, and much clouded, partly by the interposition of hypocrisy (Copper often passing before weak eyes for Gold, Formality for Reality) eclipsing that 
u 2 Cor. 1.12.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & simplicity which would both 
w Tit. 2.10.  adorn the Gospel, and grace the purity of profession: partly also by afflictions, to which the godly are 
x Act. 14.22.  appointed in this life, where Christianus is quasi Crucianus, and that 
y Mat. ●0. 22.  Baptism of blood, and Suffering is made the character of a true Believer, as that of Water is of an outward visible Member of the Church: And partly also by Corruption, which like sprigs, or suckers sprouting forth even under the choicest graft, will sometimes be showing of itself in the defection of our best actions, yea, in some particulars of 
z Jam. 3.2. G●l. 6.1.  Exorbitancy; so that whereas, in these several regards, the Beauty of the Saints is much obtenebrized, and obsoured, yet then shall they 
a Mat. 13.42.  shine forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, even as the Sun from out of a Cloud, in full clarity, and refulgent 
* Phil. 3.21.  glory; which was praefigured, after a sort, in that shining transfiguration of our Saviour upon the Mount, Mat. 17. When the vision was so glistering, and resplendent, that Peter could have been contented, (though but from that glimpse of glory) to have erected a 
b Mat. 17▪ 4.  Tabernacle, for a farther sight and Contemplation, he found it so sweet, that it was good to be there longer. 3. Lastly, To all this may be added Immortality, as the Diamond set in the ring of all the rest, there Mortality hath put on Immortality, the Body never more, after it is clothed upon therewith, being subject unto Corruption, Death itself is then struck dead, and swallowed up in a final Victory unto all Eternity: To which purpose ye may do well to meditate at leisure those very apposite and pertinent Scriptures, 1 Pet. 5.4. 2 Cor. 5.1. Rev. 2.11. 1 Cor. 15.54, 55. compared with Hos. 13.14. and to this purpose the places of bliss are styled 
c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  mansions, 
Joh. 14.2.  or abiding and resting places, John 14.2.  
And this is the reward, couched under this Metaphor of a Crown, the Bliss whereof, indeed, transcends the skill, and tongue even of Angels themselves to express: Saint Paul speaking of the excellent goodness was treasured up, but in the gifts and graces of Regeneration in this life, saith even of them, that the natural eye hath not Seen, nor the ear Herd, nor hath it entered into the Heart of an unspiritualized man, to conceive the things which God hath praepared for them that love him, 1 Cor. 2.9. Much less surely can this be done, in regard of the 
d 2 Pet. 1.17.  Excellent glory above in Heaven; Wherefore the joy thereof being so incomprehensible, as it is, when it could not enter into the faithful servant mentioned in the Gospel, than he was bid to enter into it, even into that joy of his Master, Mat. 25.21. And thus fare of the remuneration itself at large, both in the Certainty and the Dignity thereof, It is a Crown of Righteousness.  
I come next to consider the Donor, or the Bestower of the same, the Lord, set forth unto us here, under the periphrasis of being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Righteous Judge.  
Where note, saith the Roman Catholic, that the Reward is a Reward of Justice, not of favour, rendered as a due debt, not given as a gratuitous benevolence, so Cajetan on the Text, Dicendo, reddet Justus Judex, debitum jus significat; and, so by consequent, the good works, to which its rendered, are properly meritorious, and God shall be unjust if he deny them his due reward, even due of debt: But whilst these overweening spiders suck poison, the Humble Bees draw honey from these fragrant and sweet flowers: To Cajetan (though none of the meanest Schoolmen) we may oppose Primasius, who hath this more solid expression, quomodo ista corona debita redderetur, nisi prius illa gratuita donaretur? How can that Crown be said to be rendered as due, unless first it was bestowed as free? and again, opera Bona sunt Dei dona, The Lord in crowning our good deeds, doth but reward us with his own gifts; in this case we must be all constrained to say as David, on another occasion, 1 Chron. 29.14. All things come of thee, and of thine own have we given thee; Wherefore, Saint Paul (the great Assertor of free grace) hath styled most fitly life eternal itself, (wherein consisteth the absolute consummation of all graces) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a free gift, Rom. 6.23. a word not used in any Heathen Author, but peculiarized to the 
f 2 Tim. 3.16. 2 Pet. 1.11  inspired penmen of Holy Writ; besides, the manner of the Apostles expression is very remarkable, even in this very Text, where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [is laid up] and the other of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 [shall give] both these expression simply a free Donation, no meritorious purchase at all; elsewhere, our reward in Heaven is called an Inheritance, Ephes. 1.14. Act. 26.18. which is a thing coming freely by descent unto the rightful Heir: Moreover, works meritorious, according to the determination of the Patrons of merit themselves; They must be, 1. Nostra, our own works, wrought out of our own strength, and done by our own power, whereas the Evangelicall Prophet hath otherwise assured us, Isa. 26.12. Thou O Lord, saith he, hast wrought all our works in us, He means, gracious works: Alas, we are not such Silkworms as to spin a thread of Faelicity out of our own bowels; we must remember that the highest style, which the Scripture gives the Saints, is but to be 
g Act. 9.15. 2 Tim. 2.20.  Vessels of Salvation, to 
h Rom. 5.17.  receive the graces of God distilled into them from above; Not 
i Our heart is as barren of any good, as they report the Isle of Patmos is, where nothing will grow, but on earth that is brought from other places. D. Stoughton.  Springs or Fountains to derive them to our 
e Tanquam fi●ius gratiae B adwardin. de S. Paulo.  selves; and by the very Schoolmen themselves, the graces of the Spirit are called, Habitus infusi, Habits, not acquisite by frequent Acts, as moral virtues are, but infused by God into the Heart, Every good and perfect gift descending from above, as Saint James saith, Jam. 1.17. Yea, it was the positive assertion of our Saviour himself, John 15.5. Without me ye can do nothing, He means 
k 1 Pet. 2.5  Acceptably; He doth not say, as Saint Austin observes, sine me difficulter potestis, or, non potestis perficere, without me ye can hardly do any thing, or, ye are not able to bring any act unto perfection, but simply, and expressly thus, Without me, that is, without 
l Cant. 8.5  leaning upon me, having my special and gracious assistance, Ye can do nothing at all that is good and gracious; and our Apostle also, elsewhere, professeth, that all our sufficiency, namely in things supernatural, is merely and solely of God alone; 2 Cor. 3.5. Therefore we may well conclude, that whatsoever good works there are in us, they be none of our own.  
Secondly, As they must be our own, so likewise are they, (in the sense of those grand Impostors of the Christian world) to be perfect, as in which nothing is to be found defective, nothing redundant; whereas all our righteousness, as it is inhaerent in us, Alas! it is but as a defiled, nasty, and polluted menstruosity, Isa. 64.6. the highest pitch, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of perfection, that (whilst we are clad with the rags of our 
m Pyil. 3.21.  vile flesh) we, the very best of us all, can attain to in this life, is (as I have shown 
n See my Sermon, styled, The Remedy of Schism, preached at Paul's Lond 1640 p. 18, 19  elsewhere) but to see, and to acknowledge our imperfections; as in the clearest serenity of the Firmament, some speckling cloud may be discovered, so in our most accurate and exact performances, either in the Matter, or in the Manner, or in the Degree, measure or end of doing, we all prove some way defective; even the very best things that we do have enough in them to be pardoned, if the Lord should discuss them without mercy in a rigorous severity, and be so extreme as to 
o Psal. 130 3.  mark what in them is done amiss: To this effect the forementioned School Divines have styled the greatest Saints, as they are yet Members but of the Church militant on earth, but Viatores, walkers in the way, whose motion is but only progressive, not Comprehensors, till actually instated Members of the Church Triumphant above in glory, in the mean while, that maxim in Divinity is Orthodox and solid, Successivorum non simul est esse, & perficere, Those things which admit of a succession in their motion, or degrees of growth, their being and perfection is not all at once, nor altogether; wherefore our very Apostle elsewhere, Phil. 3.12.15. professeth, though he were perfect, in regard of sincerity and uprightness, yet not so, in regard of the full measure; He was so in respect of Parts, he was not so in respect of Degrees, therefore he said, that he had not as yet fully apprehended; Fuit perfectus, spe futurae glorificationis, Fuit Imperfectus, onere Corruptionis; Fuit perfectus, expectatione muneris; Fuit Imperfectus, fatigatione Certaminis, as most appositely to our present purpose, 
p Fulgent. lib. 1. ad Mo●im.  Fulgentius: perfect he was, in the Hope of future Glorification: he was imperfect, under the burden of present corruption; He was perfect in the expectation of his reward, but yet imperfect being tired under the great conflict, and encounter that he had with the opposers of the Gospel of Truth; complete perfection he professed not; much less may others, so fare inferior unto so great, and most illustrious a Saint, as S. Paul was.  
3. Works meritorious, as they must be our own and perfect, so also (in their sense) Indebita, more than due, supererogatory transcending the Command; whereas (proud Catharists and brittle pot-sherds as they are) they might observe what the great Lawgiver hath declared in that Case, Luk. 17.10. When we have done all that we are able to do, we remain still most defective, and most unprofitable servants, and have at the utmost (if we could reach to that) done but duty.  
4. Lastly, Works meritorious must be proportionata ad mercedem, exactly proportionable unto the just Reward; but surely if (as they cannot) our Passions, and 
q Rom. 8.18.  Sufferings cannot equal the Reward, much less can our Actions, or our imperfect do; sweetly singeth the Psalmist, God Crowneth indeed, but it is in his own mere mercy, and loving kindness, not for any possible desert in the primest Creature; yea, 
Meritum meum miseratio Domini. Be●n.  it's a maxim in the very Schoolmen themselves, That Principium meriti prius est merito, and that principium is God's free Grace, Mercy, favour.  
Quaer. So then, yield all this: But, How then is it free, and yet a Reward of Justice?  
Answ. Answ. Some answer thus, namely, by understanding Justice, in this Text, of God's Fidelity, and faithfulness in keeping promise, as in that Text, 1 John 1.9. where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are joined together, if we confess our sins, God is faithful and Just to forgive us our sins: And in this sense, (rightly apprehended) its true indeed, to say that its Debita merces, A reward of Debt, because God hath, after a sort, bound himself by his own promise to give it unto us: Promittendo se fecit Debitorem, saith 
r S. Aug. de verb. Apost. Serm. 16. Debtor Deus factus est, Non aliquid â nobis accipiendo, sed quod ci placuit promittendo— illo ergò modo possumus exigere Dominum nostrum, ut dicamus, Red quod promisisti, quia fecimus quod jussisti, & hoc tu fecisti, qui laborantes juvisti— Non dicimus Deo, Red, quia accepisti; sed red, quid promisisti, Gonr. Dieteric. Dn. 9 post Trin. in Fine.  Augustine, he hath made himself a Debtor to his Church by promise, in which only regard it is, that we may exigere Dominum, as he speaks, urge and press the Lord upon his word, so we read the Church under affliction did, Jer. 14.21. Remember, break not thy Covenant with us; compare herewith, Neh. 1.8. Deut. 9.5. Others more directly give us this answer; Eternal life, is in respect of us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mere Gratuity, or free gift; But in respect of the personal merit of Christ, it's a reward of Justice; The Lord Christ Jesus having purchased unto all his true Believers, by his Humiliation and Obedience, this Crown of their Imputative righteousness, how imperfect soever their own personal Righteousness was: And from this title of the Lord, his being a righteous Judge, all his faithful Servants may assuredly rest upon the Infallibility of the reward of their Service and Fidelity, sigh the Lords own word, equity and faithfulness is engaged for it; Surely he is faithful who hath promised, Heb. 10.23. nor can he fail or deny himfelse, 2 Tim. 2.13. Yea, he himself is our shield and our exceeding great reward; Gen. 15.1. and indeed, in enjoying God, we enjoy all happiness, and soule-satisfying Contentation; wherefore it's not impertinently observed by the Hebrews, that in the Essential Name of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all the Letters are Litera quiescentes, Letters of Rest, to denote, that without God there can be no solid joy, or quietness of Soul, which will still be tossed in a kind of restless inconsistency, till it do indeed terminate at last in him; which made that man, so much after Gods own heart! as in a flame of fervent zeal) experimentally to put the question, Psal. 73.25. Whom have I in Heaven but thee? and there is none upon earth that I desire besides thee.  
The next particular that falls under my consideration is the time of donation, when this Reward is to be actually conferred, expressed to be [in That Day, and at the Lords appearing.]  
These 
s 1 Tim. 4.1. and 2 Tim. 3.1.  latter times, into which the 
t 1 Cor. 10.11.  ends of the world are fallen, abounding (as men in old age) with variety of 
u Mund●● senescens, patitur phantasias. Gerson.  fancies, have given us occasion to inquire, what Day of the Lords appearance it is, which is here meant? whether it be the great. and 
w Act 2.20. 2 Tit. 4.1.  notable day of the 
x Joh. 6.39, 40, 41.  last general Judgement; or else of some other manifestation of the Lord Christ upon earth, before that last day of all doth come?  
There are some (otherwise abundantly knowing) whose wits have herein proved more wanton, than their judgements solid, whose apprehensions have led them to conjecture, if not to believe an appearance of the Lord Christ personally, in a way of reign and triumph, to be manifested upon earth, a thousand years before the last day of the General Judgement: such, in the Greek expression, are called Chiliasts, and by the Latins, 
y Vid. Aug. lib. 20. De Civ. Dei c. 7 & Philastr. c. 59 De Heres. & Aug. De Heres. c. 8.  Mistenaryes: some have fetched the name, and conceit so high as from 
z Euseb. 1.3 c. 25. Histor. Ecclesiast.  Cerinthus, a blasphemous Heretic, even in the days of the Apostles themselves, who daringly avouching the Lord Christ to be no more than a mere man, and borne after the common way of humane generation (which gave occasion to S. John, that soaring 
a Euch. 1.10.  Eagle, to write that his so sublime Gospel, wherein, in the very 
b Joh. 1.1, 2, etc.  entrance of it (He proves his Divine Nature) He gave out, that after the resurrection, there should be in the great City Jerusalem, an outward way of pomp, and a kind of voluptuous indulgence to corporal vanities, and delights, during the term of a thousand years; which opinion He was thought to have sucked from the Breasts of the Jewish Synagogue, that people mistaking the nature and quality of Christ's 
c Mat. 20.21. A &. 1.6.  Kingdom, thinking it to be after an external glory, and not (as it is indeed) consisting 
d Luk. 17 21.  within, in the soul, after a 
e Rom. 14.17.  spirirtuall manner, ruling and reigning over the spiritual part of man: But this Blasphemer being exploded, and cried down by all the Primitively-Orthodox Fathers, and Christians, as the Histories of those Times inform us.  
The next, who most clearly speak of it, or was, indeed, supposed the first who more directly vented the opinion, was one Papias Bishop of Hieropolis, as 
f Euseb. l. 3. c. 36. Eccl. Hist.  Eusebius acquaints us, a man of a weak and slender judgement, who if not utterly neglecting, yet but slightly valuing the Authority of the Holy Scriptures, pretended for his conceit, Apostolical Traditions; and by reason of the venerable name of Antiquity, it is not to be denied, but that some of the ancient Fathers received some tang of the same opinion from him, as may be seen, or collected of 
g Justin: Martyr, Dialog. Cum Triphon Jud: pag. 239  Justin Martyr, and in the end of Trajan's time 
h Baron: in Annal. Ann: 118. sect 2. & Hieron. in Catalogue. illustr. cap. de Papiâ.  Apollinarius, 
i Tertul. l. 3. advers. Marc. c. 24.  Tertullian (too much misled by Montane and Lactantius) who were in part spiced with this Millenarisme; so perilous a thing, it proves to the Supine, and out of a secure or careless disregard, to suffer Humane Tradition to become a Diotrephes, and to have the 
l 3 Epist. John 9  pre-eminence above the infallibility of the undoubted Scriptures; which sacred, and unerring written Word of God doth hold forth (as of certain credibility inspired by the Divine, and first verity that can never deceive) not such clear truth, that the Lord Christ shall in Person before the General Resurrection, come visibly, and corporally upon the earth, and as by a 
m Re 20.6.  first resurrection cause all those who died 
n Re. 14.13.  in, and for him, to arise, and with him in a peaceful tranquillity, and glory to reign, and to bear sway over the wicked, as Vassals, for a thousand years; which date of time being expired, immediately shall ensue the General Resurrection, and the day of the last Judgement. No such evidential verity is demonstrated in Holy Writ, as of Absolute Necessity to be believed unto salvation: But whatsoever is alleged out of the prophetic Scriptures for the stablishing of that opinion, is to be understood, either of the first coming of Christ in the flesh, or of the state of the N. T. in general; or else, of the glorious estate of the Church triumphant to be expected hereafter in the eternal Kingdom for ever in Heaven, as 
o Joh: Gerard, loc. come. To. 9 c 7. sect. 80  Gerard judiciously: I have not time to allege, or you patience to hear, on this occasion, the several Texts cited by the Chiliasts, or of the Orthodox; many 
p See Bish. Hall in his Revelations unrevealed, edit. 1650. D. Pride: serm. on 2 Pet. 3.13. & serm. on Joh. 6.14. Per. Dem. of Probl. vid. Dierer. In die fest. Bar. Ap. p. 7 14. etc. vol. 4. Bul. l. 2. c. 11. coner. Anabapt. & sixth. Senens. l. 6. Annot. 347.  reverend, and renowned Divines have eased us all of that labour; let it suffice, at the present, to take notice, from our Saviour's own lips, that his Kingdom is not of this world, John 18.36. but within us, Luke 17.21. and from Heaven; and besides, we find, in our Creed (which is founded on 
k Lactant. l. 7 c. 24. Institut.  the Scriptures, and may in every article thereof be 
q Art. 6. of the Ch: of England.  proved by them) we find, I say, in our Creed, mention made but of two visible come of Christ, the first in 
r Phil. ●. 8. Mat. 21.5.  Humility to suffer, and to be judged; the other, at the end of the world (but not before) in the 
s 2 Pet. 1.17.  glory of his Father, to 
t Acts 17.31. 2 Tim. 4.1. 1 Pet. 4.5.  judge the world, both quick and dead in righteousness; and unto them that look for him, saith the great Apostle, shall he appear, the [
u See my Sermon, styled The Grand Assizes, pag. 37. edit. 1653. preached at Winchester.  second] time, without sin, that is, without suffering any more as a sacrifice for sin unto salvation, Heb 8.28.  
Leaving then those Millenarian conjectures to such as abound with leisure; rest we in the solid determination of Orthodox, and stable judgements, who resolve by the day, and by the appearing here mentioned in this text, to be meant the last great day of the general Judgement, according to that Scripture Acts 17.31. and the Lord Christ his second 
w 2 Tim. 4.1.  coming upon that day, in 
* Mat. 25.31.  glorious Majesty, unto the judgement of all the wolrd: so that however, those who 
x 1 Tim. 5.17.  labour in the Word and Doctrine, meet often with so great discouragements, that they seem to labour all in vain, and spend their strength for nought, as the Prophet speaks Isa. 49.4. yet surely their Judgement is with the Lord, and their work, that is, the reward of their work is with the Lord; his goodness is laid up for them; O how great! Psal. 31.19. In the mean time, let it be our delight and contentment that we 
y Mat. 24.46.  do our Master's work, not as by constraint, but 
z 1 Pet. 5.2.  willingly; sigh indeed such a virtuous service ever carrieth its own reward with it, as being a thing to be desired, and embraced for its own worth; and certainly that sweet comfort, and complacency that a righteous soul findeth in the sincere discharge of his duty (within its proper station) in conscience of God, is infinitely more valuable than all the 
a H●b. 11.25.  treasures the earth can afford without it; only, as the Husbandman, we may not anticipate the season of the Harvest, but we must 
b Jam. 5.7  wait, & then in due time, we shall reap, if we faint not, Gal. 6.9. Heb. 10.36.37. & when the reward actually cometh, it (being so large) will abundantly recompense all our work, yea, end all our patience too; sigh the manner of it will be the more manifest, and conspicuous before all in that great day, when 
c Rev. 20.12.  all, of all sorts, both great and small, shall, upon the general summons, stand before the last Tribunal, and then upon the appearance of the Chief Shepherd, we shall receive a Crown of Glory that fadeth not away, 1 Pet. 5.4.  
Hereof S. Paul had a particular assurance in his own person, when he saith, Henceforth is laid up for [me] a Crown of Righteousness; and if for him, why may it not be also possible for others to be in like manner assured of the same, especially provided, that we are such as do love his appearing?  
This question, I confess, is solid, yet such, as wanteth not its intricacies: The Roman Catholics in this controversy are wont to resolve thus, that indeed for so great a Saint, as S. Paul was, this assurance might be possible, yea, was attained to by Revelation extraordinary, by means of his fides privilegiata, his special and privileged faith, which as an Apostle, and a 
d Act. 9.15.  chosen vessel of honour, he was endowed and adorned withal from Heaven; for that God had a great 
e 2 Tim. 4.17.  service for him to do, who was selected, as it were, to take up the Gauntlet in the quarrel of the Gospel, against the manifold, fierce, and potent 
f 1 Cor. 16.9.  Adversaries of the same, so that (as I said in the beginning) to steel his resolution with the greater courage, he was fortified beforehand, and armed with an extraordinary assurance of a glorious reward, after his work, and warfaring therein was over: Quer. But now, whether this assurance be possible for an ordinary Christian, by the use of ordinary lawful means to attain, is the next disquisition? Answer. To which the resolution is affirmative, the thing is possible, though confessedly very difficult: and this possibility is both Certitudine Objecti, and also Certitudine Subjecti; both, as it is sure in itself, as it is determined by God; & likewise, in the particular evidence, & special experience of the same in the soul of a true believer: and this is proved, partly from those Scriptures, which exhort unto a diligent endeavour after it, 2 Pet. 1.10. 2 Cor. 13.5. Now, the nature of Evangelicall precepts, and exhortations, in a contradistinction to those of the Law, is, that they carry a spirit, a secret energy, virtue, and power with them, enabling, through grace, unto observation, therefore the Gospel is called 
g John 6.63.  life and spirit, 2 Cor. 3.6. and I can do all things through Christ that strengthens me, Phil. 4.13. partly also, this is proved from one principal end of the spirits Donation, his being given us, namely, That we may know the things that are freely given unto us of God, and to co-witness with our spirits, that we are his Sons and Daughters, 1 Cor. 2.12. Rom. 8.16. 1 John 5.13. Thirdly, from the duties required of us, upon this account, as, thankfulness, Ephes. 1.3. Col. 1.12, 13. What wise man will give thanks for that, which he hath no certainty that he doth enjoy? this were for a man to boast of a 
h Prov 25 14.  false gift, as of a 
i Jud. v. 12  cloud without water: so likewise of Love, we love God, because he first loved us, 1 John 4.19. in so freely giving his Son to us. John 3.16. and together with him all things that do accompany salvation, Rom. 8.32. even to be the Author of life and salvation unto all that obey him, Heb. 5.9. And how come we to know of all this love, but by that experimental proof thereof, that is shed abroad in our hearts by the Holy Ghost, which is given unto us? Rom. 5.5. And lastly, by the examples of Saints that have had this assurance in themselves, as Job 19.25. Abraham, Rom. 4.21. and here, in my Text, Saint Paul, which eminent Saints were not set forth in Holy Writ, as Wonders, merely to be gazed at, but as Patterns of imitation; and though ordinary Christians and Saints cannot reach to the same steps, yet they may walk in the same path, and may possibly attain, though not to the same measures, yet to the same soundness of persuasion; and indeed, as a reverend 
k B. King, lect. 38. on Joan.  Divine observes its firmness, rather than fullness of assurance, (namely, in respect of adherence, or of recumbency) that the Saints in this life arrive unto, but to this firmness they may come by the use of the ordinary, and of the right means, as here S. Paul did by fight the good fight, by finishing his course, and by keeping the faith; hereby, as by the ordinary means, he concluded (therein likewise showing us an example) that from henceforth there was a Crown of Righteousness laid up in Heaven for him, yea, and for all others with himself, who loved the appearing of the Lord Jesus.  
But, though it be (cautionately understood) thus possible; notwithstanding it is very difficult, and hard to be attained, and that for many weighty, and important reasons. As  
First, in regard of the difficulty to put a distinction between seeming Virtues, and real Graces, which are the signs, and fruits of Election, and which give the best evidence of glory; so that there needs much discussion, and an exact spirit of 
l Phil. 1.9, 10.  Discerning, to put a Difference, and to discriminate the one from the other; yea, we are to take notice, that there are many Vices near of 
* Fallie cnim vitium proximitate, honi.  kin to many Virtues, and carry in semblance, a near affinity, as it were, with them; There is, saith devout Bernard, à minium virtutis, a certain kind of Vermilion, wherewith Satan paints over the outside of Vices, and makes them show like Virtues, and but by an Eye and an Heart 
m Heb. 5: 14.  exercised in piety hardly discernible each from the other; thus Flattery sometimes carries the style of affability; Covetousness of Frugality; Rashness of Fortitude; a Devilish Matchiavelisme, of a lawful policy; excess and riot, of good fellowship; and under this mistake of judgement, that is taken for zeal, which is nothing but an impetuous 
n 2 Tim. 3.4.  headiness, or a fiery kind of vehemency, that in stead of heating the house, is apt to burn it; Thus in short, presumption passeth often for Faith, this being the 
o Jer. 17.9. 2 Cor. 11 3.  guile of our hearts, and Satan complying with it, (who can transform himself into an 
p 2 Cor. 11 14.  Angel of Light) and set a fair gloss upon naughty wares, making the tinsel of Hypocrisy to pass for the Silver of sincerity▪ we must not too much rely upon our 
q Prov. 3.5.  own Judgements in this matter, but bring things to the 
r 1 Thes. 5.21.  beam of the Sanctuary, and there 
s Rom. 12.2.  prove and weigh them; the Word of God ever giveth right Judgement, and the searching hereinto, John 5.39. 
t Act 17.11.  and examining of these matters, hereby requiring great deliberation, this makes the assurance difficult, when the Evidence is perplexed, and not presently cleared.  
Secondly, its hard, in regard of the plenty of Lusts, and of the 
u Gal. 5.19.  works of the flesh, which too much overgrow, and abound in every man's Heart; but graces are but rare, and come up thin, much chaff and little solid grain; our graces are like gideon's Army, but a handful in comparison, but our sins and like Midiknites, 
w Judas 7.12.  Innumerable as Grasshoppers; Hips and Haws (saith one) grow in every hedge, when choicer fruits are but in some few Gardens; and every soil almost▪ yields stone▪ and rubbish, but Gold and precious stones are found in very few places; ●nw S. Peter, who exhorts to give diligence to make Election sure, exhorts also, 2 Pet. 1.5, 6. to add to Faith, Virtue, to Virtue, Knowledge, etc. a large enumeration, or induction of graces is required to clear up this assurance, and certainly that is a matter of no ease.  
Thirdly, (that I may hasten) this is difficult, in regard of the great progress, that an Hypocrite, or a Castaway, may make in the ways of Christianity, and yet never attain to this assurance; He may have some degrees of Illumination, Heb. 6.4. much like a Coruscation, that a sudden flash of Lightning maketh in the Air; He may have good wishes as Balaam, Numbers 23.10. A sight of sin as Cain had, Gen. 4.13. Confess sin as Judas did, Matthew 27.4. have zeal as Jehu had, 2 Kings 10.16. in these, and in like other gifts may a very Castaway make a great progress; But no child of God can have any real comfort in any thing, wherein he cannot say, he hath (yet) therein gone beyond a Castaway; and yet, but in the ground, or rule, or end of doing, these things are hardly discernible each from other: All which, and much more that might be added to the same purpose, show, though not the utter impossibility, yet surely the very great difficulty of attaining unto this assurance, that a man can say, as S. Paul doth here, in a particular application unto his soul, Christ loved [me] and gave himself for [me,] and henceforth is laid up for 
x Gal. 2.20.  [me] a Crown of Righteousness.  
There yet remains but one Pearl more in the Cabinet of this Text, which I shall only offer to your short notice, and so conclude, it is that due qualification which renders other Christians, as well as it did S. Paul, capable of the Crown of Righteousness; they must be such, as who do love the Lord Christ's second appearing in the day of Judgement. And, indeed, it is the property of none but Saints, to love it, and long for it. See Phil. 1.23. Rev. 22.20. Amen even so come Lord Jesus.  
Some cautions, notwithstanding, must be here remembered, sigh it's possible that times may fall out, when we tremble at the thought, or mention of it; as when conscience is wounded afresh with some gross act of sin: this made David afraid, yea, to roar out, and to make a noise through the disquietness of his spirit, Psal. 38.8. Psal. 55.2. and, under that state of soul, to beg earnestly to be spared, that he might recover strength (in God's favour) before he went hence, and was no more, Psal. 39.13. or else, when the Lord shall, for divers ends and reasons, surcharge the soul and conscience with the sins of youth, for which, perhaps, men have not, as became them, been sufficiently humbled; thus, dealt he even with his servant Job, writing bitter things against him, Job 13.26. see also Job 1.6.4.  
But, out of those cases, it is proprium quarto modo, only the Saints love it, all such love it, and always: and no marvel, sigh by this second coming, and appearance of Christ in the day of the last Judgement, they receive very great and inestimable benefits, such as are final Redemption of the Body from corruption, Rom. 8.23. Freedom from the society of the wicked, which here 
y Psal. 119.136.  afflict the godly by their violation of God's Law and Precepts; Deliverance, not only from the 
z Rom. 6.12.  reign, and 
a Psal. 19.13.  dominion, but even from the inhabitation and being of sin, which here they find as a clog, and a 
b Ps. 38.4.  burden to 
c Mat. 11.28.  heavy for them, and so long to be rid of it, Rom. 7.24. and lastly, the beatifical 
d 1 Joh. 3.2.  vision, and perfect fruition of the ever-blessed, and all-glorious Trinity, in the 
e Heb. 12 2▪, 23, 24.  Heavenly Jerusalem, among the innumerable company of Angels, being admitted to the general Assembly, and Church of the firstborn, which are enroled and written in Heaven, and to God the Judge of all and to the spirits of just men made perfect, and to Jesus the Mediator of the New Covenant; in whose presence there is fullness of joy, and at whose right hand are pleasures for evermore.  
And thus, my brethren, after my measure, as I could (upon so short notice of about a day) though not so fully after my desires, as I would, in so great, so learned, and serious an Auditory, have I dispatched my discourse upon this Scripture; your candour will, I hope, connive at the want of polishing, and entertain it as it is, according to the weight, and importance of the matter of it: And may the 
g 1 Pet. 5.10.  God of all grace reap the Totall 
h 1 Tim 1.17.  glory. Amen. 
f Psal. 16.11.    

An ENCOMIUM of M. Abraham Wheelock, B.D.  
Late Prosessor of Arabic and Saxon in Cambridge.  
AS concerning our reverend, and learned Brother deceased. Mr. Abraham Wheelock, Batchelar in Divinity, many year's fellow of Clare Hall in Cambridge; I could seriously have wished that some silver Trampet of that University (to which he was an ornament, within his station) had sounded out his Encomium upon this occasion: He was there best known, where Learning, of all sorts, is now in the Zenith, and the exquisite perfection in the Tongues (much advanced by his skill) in the very Tropic of Cancer.  
But, sigh it is now fallen to my lot, I may more truly say of him, than 
a Paterc. l. 1.  Paterculus did of A milius Paulus, Virro in tantum laudandus fuit, in quantum Virtus ipsa intelligi potest, He was a man to be praised, so fare as virtue itself can be understood, he therein, indeed, being as the Moon at the 
b Eccles. 50.6.  full.  
For his Theological part, a Divine of 
c Tit. 1.9.  Orthodex judgement, of a 
d Tim. 2.2.  godly, an 
e 1 Tim. 4.12.  exmeplary, and of a 
f Prov. 11.30. Dan. 12.3. 1 Pec. 3.1.  winning conversation, 
g 1 Tim 3.3. Heb. 13.5.  abhorring covetousness, who did both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rightly 
h 2 Tim. 2.15.  divide that word of truth after which he walked with 
i Heb. 12. ●3.  straight steps to his feet: we might have read in his 
* Noclurni juvat [impallcsare] charis.  pale countenance the express Characters of his unwearied industry, and studies; cujus vultum nec fuscavit maeror, nec levigavit risus, as s. 
k S Bern. de Mac.  Bernard wrote of his friend Malachy; be carried mortificati on in his very looks; continuing, without interruption, a constant and 
l 1 Tim. 3.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.15. Ps. 1226. H.b. 12.14.  peaceful son of the Church of England: herein exercising Himself to have always a † Conscience void of offence toward God, and toward men: Those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentioned by the learned Apostle, 
m 1 Cor. 12.28.  diversities, or kinds of Tongues, he was in much variety, from Heaven superlatively endowed with, by the gift of God's spirit: He being so eminent a Linguist, he might have said (without envy, or disparagement to any be it spoken) I thank my God I speak with 
n 1 Cor. 14.18.  Tongues more than most of them all; the intricacies whereof he had a faculty, and withal a facility both to find out, and to make pervious, elucidating what was obscure, enucleating what hard, that as the Jewish Rabbins, so oft as they met with Texts, which were as S. Peter saith, of some things in S. Paul's Epistles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
o 2 Pet. 3.16.  hard to be understood, out of which they could not extricate themselves, were went to shut up all their discourse with this, Elias cum venerit, solver dubia, Elias shall anser this doubt, when he comes; in like sort was he as another Elias to the doubts and difficulties of many, who (being 
p D. Lightfot Mr. of Katherine Hall in Camridge in his Harmory.  accurate in the rabbinical Learning were very well able to judge: gave him this testimony a good while since in print, that scarcely anything, that way, proved too hard for him, for his condation or decisian.  
Yet one thing I cannot but observe to you of him whom I so well, and so long knew) and it is this, That whereas his experience found that sentence of Thucydides a most authentic verity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the less the Art, usually the more the vaunting, but the more Ratiocination, the slower the Determination; suitably to that of the great Dactor of the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unball anced know ledge, like a bladder blown up with wind, 
q 1 Cor. 8.1.  puffeth and swelleth with ostentation; waking many (out of en overweening upon their superficial excellencies) as Antipheron Orietes (in Aristotle) to imagine, that every where they see their own shapes and pictures going before them; yet, that I say, which I observed remarkable, and werthy of universal imitation in him, was, under his many and exceeding abilities, his humble and exceeding modesty; so that others took more notice of him, than he did of himself; much like to the Violet, a flower of a sweet and delicous scent, yet groweth lowest in the Garden, covering itself often with its own leaves: Howbeit, as the odorife rous fragrancy thereof cannot but be discovered; so he, together with his accomplishments, could not be concealed; yea, as 
r Eccles. 50.6.  Syracides said of Simon the Son of Onias, he was as the morning Star in the midst of a Clound. His sufficiencies, and, withal, his integrity having made him thus known; to his custody, and ever sight were committed the rich Treasives of Learning, laid up in the choice Library of the University of Cambridge: And about two and twenty years past, beyend his own expectation, though not beyend his merit, he was chosen the first public professor, and reader of Arabic there; A Lecture first founded at the sote and proper charges of an eminent and truly religious Gentleman of this City of London (to which having, like himself, bornall the principal offices therein, he hath long been an honour) Mr. Alderm. Thomas adam's, who ever since contained is by his bounty to him, of full 40 l. per annum, constantly paid; for which munificent Act he deserves of all Scholars (whom co nomine, he affectionately regardeth) an honour able mention, and of all learned posterity and 
s ps. 112.6.  everlasting memorial. Et memorem famam qui bene gessit, habet. Ovid. To this worthy Citizen, of so high a 
t Gal. 2.2.  reputation; must be added the example of a noble Knight, to whom, and to whose Heirs (inheriting his learning and 
u 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. isocrat. Vid 1 Reg. 5.7.  virtues, as well as his lands) the Common wealth of Literature rests deeply engaged, by name Sir Henry Spelman (of pious memory) who, with great expense of time and treasure, restored many precious monuments of antiquity (very useful to God's Church and very tart 
* Monumentum quasi monimentum.  warnings to pitchy Sacrilege) from dust and obscurity, to beauty and light: who, at his own cost, first erected, about ten years past, a Saxon Lecture in the same University, establishing it by an Annual Pension of 20 l. which was seconded by his learned 
† Sr. John Spelman.  Son; and since, continued by his 
* M. Roger Spelman.  Grandchild (a Gentleman of gallant ingenuity) so that what the Poet said of the golden branch holds true in that Progeny,  

w Virgil. An.  Uno avulso non deficit alter  
Aureus, & simili frondescit virga metallo.  
when one fails, another of the same metal buddeth forth, and flourisheth: And this Lecture also was first publicly read by this same Professor: Both which he discharged with so complete abilities, as found acceptation of all, admiration in many, hopes of imitation but in a few. yet this was not all, but as when the clouds are full, they drop down, the ears shed, and the fountains flow out; even so his goodness became still diffusive, and was very communicative to others, even to the most distant and remote Nations; for which purpose he spent himself, as a candle in the socket, to the very last blaze, whilst he was here publishing the four Gospels of our Saviour, with acute and solid Annotitions, in the Persian Tongue; in the progress of which work, it pleased God to call him 
x Eccles. 12.5.  home to his happiness with himself in Heaven: but as S. 
y S Ambr. De obitu Vaientin. Imper. S. Aug. de Bapt l 4. c. 22.  Ambrose writes of the desire, and vowed resolution of Baptism in Valentinian, that being disappointed, by providence, of the Act thereof, in respect of the outward sign, yet God giving him the grace of that Sacrament, he was accepted as a Christian; and as S. James speaking of Abraham's attempt in offering his only Son, upon a Divine command, styleth it an 
z Jam 2.21.  actual offering of him, for that in the serious preparation of his mind, he really, and fiduciarily intended it, though the story acquaints us, that the thing itself was 
a Gen. 22. 11, 12.  prevented by an heavenly Angel: so the indefatigable endeavours of this pious undertaker are interpreted, as a full dispatch of that work, by his gracious God,  
And that which yet farther adds a lustre to his praises, is, the ample Testimony given of him both Living, and Dying, by that oracle of all imaginable learning that full magazine of all sanctified Devotion, the glory of the Church of England, the wonder of Christendom, and the triumgh of the holy Angels, who guard and protect him for good. Dr. Usner, the L. Primate of Armagh: as likewise by that famous Antiquary, and living library, Mr. Selden, of whose transcendencies in the Oriental Tongues, and profundities, besides his Classical Pre-eminence in all manner of History, and skill in the Laws, etc. I might write even a voluminous Encomiastic, but that (through a secret consciousness of my own tenuity) I fear, that I should but darken so shining a Topaz by my rude polishing: Certes, it's a verity, what from that Patriarch of Philosophers (as that incomparable Writer of the Ecclesiastical policy, Mr. Ho ker, styles 
b Aristot. in Ethic.  Aristotle) is received, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour reflects with beams of brightness, 
Non potest benus uon esse, qui benis placet. S. Bern, ep. 248.  and splendour upon the persons honouring is mord conspicuous; such as of these now mentioned is, who, in their several excellencies, have lighted up Tapers to the Christian world, for its illumination.  
Such was the esteem of our Brother, whom, sigh the world was not 
c Heb. 11. 38.  worthy of him, we find as another Enoch 
d Gen 5.24.  walking with God, to be translated to his bliss; Heaven having gained a Saint triumphant, whilst we, for the present, miss him in the Church militant.  
Miss him did I say? Yea, at this instant season, his loss is most considerable, there being so much need of his shoulder under that Herculean labour, and burden, that now lieth upon many worthy renowned Doctors, and eximious Divines, of this our Church of England, who are now about ☞ to publish the Holy Bible in a greater variety of Tongues, and Translations, than ever have been, hitherto, seen extant [together;] their Lamps, I trust, shall never want oil, till that maugre the impostures of undermining Jesuitism, of frantic Anabaptism, or of Atheistical Barbarism) both the Light, and the Heat of the 
e Mal. 4.2.  Sun of Righteousness Christ Jesus, hath enlightened the eyes, and warmed the breasts of such as belong to God's election, even unto the 
f Psal. 19.4, 5, 6.  ends of the earth.  
I have only thus much to add farther, which also accumulates his commendations, that it may be well said of him, what is recorded of righteous Abel, Being dead, yet speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or, is yet spoken of 
g Heb 11.4.  Nor can his memory die, whilst so many hopeful plants of his setting, spring up after him, and daily grow famous in Cambridge: And which I much rejoice that I have occasion to mention, (my self having been sometimes a Member of that Society) the Palm for skill in the Oriental Languages may well be given to King's College; unto some present 
* M. Rich. Hunt. Mr. H: Austin, etc.  Fellows whereof (having atteined a large measure of perfection that way) the inspection and correction of the press, to perfect the printing of the Persian Gospels, was wished, and much entrusted, by the deceased Professor.  
And what shall I 
h Heb. 11.32.  more say? The time would fail me to mention the Catalogue of persons of 
i Rom. 16.7.  Note, who as the 
k Phil. 2.29.1.  Philippians did Epaphroditus, honoured him living; and since his decease have testified their regards by becoming Benefactors to those of his nearest relations, as the learned Mr. Joh. Sadler, Master of Mag: Coll: in Cambridge, M. Cassels, and divers others of esteem among Scholars. But, quorsum haec? to what purpose is all this profuse Panegy. rick? may some 
l Act. 18.17.  Gallio say, one, I mean, who careth for none of those things; sigh without humane Tongues, Arts, or Sciences, yea, without Schools, or Academyes, men may be all taught of God, and Heaven itself undoubtedly obtained? To such Julian's, who would tumble down all Schools of Learning, lest their enthusiastical irrationalities might be (as Nazianzen gives the reason of that Apostate) pierced thorough by sharp arrows 
m 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nazian.  feathered from thence; to such I say, I would have the sin laid to their Hearts, though my charity prompts me to pray, as S. Stephen, that it may 
n Act. 7 60.  not be laid to their charge.  
We find mention made of the 
o 2 Kings 6.1.  place of the ancient Prophets, and of their Sons, and 
* 2 Kings 9.1.  Children educated (not doubt) 
* See 1 Cor 14.32.  [under] them, and instructed in their way: we read even of our Saviour himself (in his youth) that he delighted to sit in the 
p Luk. 2.46.  midst of the Drs. both hearing them, & ask them questions; though in him were 
q Col. 2.3.  hid all the treasures of wisdom and knowledge: And S. Paul was frequent in School-disputations, Act. 19.9. And whereas some have said, that many great Philosophers have been very unsound in belief; It may be possible, when that skill is unsanctifyed; but otherwise, (without all controversy) many very sound in the Christian belief, have been also great Philosophers: Moses was 
r Acts 8.22.  learned in all the wisdom of Egypt; 
s Dan 4.  Daniel, of Chaldee; Job not unexpert in 
t Job 38.31, 32.  Astronomy; 
u Jer. 32.44. Am. 6.5. 2 Sam. 23.1.  Jer. in the common Laws of his time, David in w Music, 
x 1 Cor. 14.18.  Paul in the Tongues, in 
y Act. 17.28. Tit. 1.12.  Poetry, and in all the knowledge both of Jews and Gentiles; and the Histories of the Church acquaint us of Cyprian, Optatus, Lactantius, S. Chrysost. (a Father mightily taken with Aristophanes and Lucian's Dialogues) and many others laden out of Egypt with the treasures, and spoils of that Learning, being better instructed for God's service by those helps; as the Temple itself of God was forwarded in the structure and state thereof by the timber of Cedar and Fir that 
z 1 Kings 5.10.  Hiram (though an exotic Sidonian Prince) brought into that very building.  
And, indeed, I am clearly of opinion, that the reason, why so few Jews are converted, is the too remiss regard of their Tongue, and rabbinical traditions, out of which (as Tertullian, Arnobius, Lactantius, and others, did in their dealing heretofore with Ethnics) till the vanity of their own grounds be declared, and convinced, there is not so apparent hopes to win them over to become Christian: and it may be by a good providence (even for their seasonable coalition into the same sheepfold, under one and the same 
a Joh. 10.16.  Shepherd, Christ Jesus) that their language and antiquityes are now so much studied in our Universities, as scarcely, with more critical accuratness, in any age.  
It's true indeed, we shall be all taught of God, but it is mediately, and by the ordinary means; In vain shall there be an attempt to instill principles of Christianity into either Jews, or other Pagan Infidels, till the Speech, or Language of both be understood, which without learning in the Tongues, cannot feasibly be achieved: Herein our Brother (whose Obsequies we now solemnize) did excel, and so both do, and will others also, who had the happiness of his Manuduction.  
FINIS.