THE RECOMPENSE OF THE RIGHTEOUS. Being a jewel fit to be placed in every Christians heart. Preached in a Sermon at Linfield in Sussex, and published at the request of some well disposed Christians. By HUMPHREY EVERENDEN. The second Edition. LONDON, Printed by WILLIAM JONES for ROBERT BIRD, and are to be sold at the sign of the Bible in Cheapside. 1626. TO THE CHRISTIAN READER. Think it not strange beloved in Christ jesus, I come in with my poor mite amongst the rich gifts of many learned writers published in the kingdom (whose excellency I reverence, and whose earnest I earnestly desire, for the benefit of God's Church, and the confusion of the kingdom of Satan.) It is the benefit of the simple I desire and aim at; if thou canst from so silly flower suck but one drop of honey to sweeten thy soul, my labour is not lost, my gift not to be despised, read then and consider, and God grant his blessings to rest on his own ordinance, to the glory of his blessed name, Amen. Linfield in Sussex, September the 26, 1624. Thine in Christ Humphrey Euereuden the unworthy Minister of Christ in that place. THE RECOMPENSE of the Righteous. A SERMON PREACHED at Linfield in Sussex. MATH. 25. vers. 46. And the Righteous shall go into life eternal. IN the Parable of the Tares, Math. 13.24 our Saviour Christ showeth that it is God's pleasure, that in this life the wicked shall not be rooted out from amongst the righteous: and yet at the harvest, that is at the later day, there shall be a difference made between them. Now in this example of the general judgement of that day, our Saviour showeth, that the difference then made shall been fourfold. First, of their Persons verse 23. Secondly, of their works, verse 35.42. Thirdly, of their condition, verse 34, 41. Fourthly, of their reward, in this 46. verse, Of the peculiar of the righteous I make choice at this time to speak, that it may be an encouragement to the evil to forsake their wicked ways, to live the life of the righteous, that their latter end may be like unto his: and to the good to persever in their righteous resolutions begun, that their labour may not be in vain in the Lord. Curious division of the words I purposely omit, only as they lie they yield us this instruction. Doct. That the just shall assuredly receive the recompense of eternal happiness in the life to come. This doctrine is further confirmed by these text of Scripture, Math. 13.43. Dan. 12.2. Ro. 2.7. 1 Cor. 2 9 2 Tim. 3.8. Reason 1 Because the members of that body whereof Christ is the head, who being entered into the glory before, his members must needs follow and not be left behind: for he accounteth himself not full without them, for which cause the Church is called his fullness, Ephes. 1.23. Reason 2 Because they are freed from the curse of the Law, whereunto they are naturally subject for their corruptions and transgressions, and being delivered from the curse, are made partakers of the blessing. Gal. 3.13.14. Reason 3 Because they are clothed with the righteousness of Christ, so althought they be by nature impure and unholy, yet in the righteousness of Christ made theirs, they stand in God's sight righteous and holy as he is, 1 Cor. 1.30. For our further instruction in this point four things are to be considered. First, why the happiness of the blessed is called life. Secondly, wherein their happiness consisteth. Thirdly, how many sorts of those that are to be partakers of this happiness. Fourthly, by what means we shall attain to it. Consi. 1 For the first, the happiness of the blessed is not therefore called life, because it hath ●●semblance of our temporal life, as some suppose: but on the contrary the course of ●ur pilgrimage is called life, because of ●hall resemblance it hath of the state of the glorified: for the happiness of the blessed is the true life, who live never to dye, and enjoy that light that shall never be observed: on the contrary our age is so far from being a true life, as that it is a very death, because every moment of our life is a step to death: and as Seneca saith, quotidie morinum quotidie en demitur aliquo pars vitae: we die daily, for every day some part of our life is taken away: a mortal man from the first moment of his quickening is drawing on (as we say) to death. Consi. 2 For the second, wherein the happiness of the glorified consisteth. As the punishment of the damned standeth generally in two things paena damni et paena sens●●e, the loss of happiness, and the sense of torments. So doth the happiness of the glorified consist in absolute freedom from all evil, and a full possession of all good. Apo: 21.4.5. Their positive goods the second part of their happiness stand in 3. things. Prerogatives Possessions. Properties. Prerogatiue. 1 Their first prerogative is that which is given them. Apo. 1.6. That they shall be made Kings and Priests to God the Father: Christians are Kings and Priests in this life Kings; so far as they rule over their sinful affections, Priests, in offering up sacrifices of prayer, praise, & sanctified lives to God: but in their estate of happiness their regality and priesthood shallbe perfected, insomuch as they shall fully reign over all sin and sinful affections, and shall offer up such sacrifices unto God in praises, as shall be free from spot and imperfection. Prero▪ 2 Their second prerogative is given by our Saviour Christ: Math: 19.28. ye which followed me in the regeneration, shall sit upon the twelve thrones, and judge the twelve tribes of Israel, and confirmed by the Apostle: The Saints shall judge the world: the Saints shall judge the Angels, 1 Cor. 6.2.3. so that they shall have the prerogative not only of Kings and Priests, but also of judges, the first concerneth the whole continuance of their estate in happiness, the second only the beginning thereof. Possess. The things they possess are of 2. sorts 1. Such as concern the body only. 2. Such as concern both body and soul. First, that which concerneth the body is, that it shallbe clothed with immortality and incorruption, so that it shall be no longer subject to death or changing, nor turn into a corruptible carcase. 1 Cor. 15.53. Secondly, the body shall been clothed with great and excellent glory, Math. 13.43. yet in that glory shall be differences, secundum magis & minus, according to their differences in measure of grace whilst they lived here. Dan. 12.3. 1 Cor. 15.41.42. That which concerneth both soul and body, is that they both shall be filled with all true joys and delights for ever. Psal. 36.8. Esay 51.11. and how great these joys shall be our Saviour Christ doth show, where he calleth it, our Master's joy. Math. 25.12. that is, that joy which our Saviour Christ our Lord and Master is entered into. Now if the peace of conscience being only a taste of these joys, be so great as that it passeth all understanding. Phil. 4.7. oh how unspeakable shall these joys be in the full fruition and possession of them. Furthermore, all these pleasures proceed from the vision and sight of God as the beams from the Sun, 1 Cor. 13.12. 1 joh. 3.2. and the reason is because true delights do rest there, and are there to be found, as in the fountain and wellspring of them. psal. 16.11. Their excellent properties although they be many, yet may be reduced unto two heads. Propert. First, they shall have absolute and perfect knowledge which so much shall exceed the greatest measure of knowledge in this life, as the whole exceeds the part, 1 Cor. 13.12. Quest. Whether shall we know each other in the life to come. Asw. Some hold yea; and that our knowledge in that kind shallbe so much increased, as that we shall know not only those whom we have known here, but also others whom we never knew. Others deny it, because they say, all earthly knowledge shall been taken away, but to know my father mother, etc. in the life to come is an earthly knowledge, and therefore passed amongst the first things. I reply if by an earthly knowledge they mean this knowledge joined with earthly respects (as of obedince, as to an earthly father, etc.) I grant there shall been no such knowledge: If by an earthly knowledge, they mean the knowledge & remembrance of things done on the earth, and passed, I say it is false to say the glorified can have no such knowledge: for why do the glorified Martyrs cry out, how long Lord, how long, etc. Apoc. 6.10. if they did not both know and remember their persecutions? Thirdly, if by an earthly knowledge they mean a natural knowledge, I answer, that in so much as the glorified Saints shall not be altogecher delivered from the properties of a natural man, but from such as perticipate of imperfection and corruption, I see no reason why he should be debarred from a natural knowledge not imperfect or corrupt, but to know this person to have been my father, mother, or the like, doth not more partake of imperfection or corruption, then to know and remember in that life, the persecutions and afflictions of the life passed. Proper. 2 Their second excellent property shallbe increase of their love towards God, which as a flame shall rise up to God: many waters gathered together into one, make a sea, so when all our self-love, love of wife, parents, children, earthly things, yea, of sinful lusts is all turned into the love of God, then doubtless great and glorious shall be our love. And this great love of God is the motive that stirreth up the glorified Saints to the praises of God without ceasing or weariness, Apoca. 4.8.10. For as the sense of wants do move us to prayer, so the love of God's mercies do move us to praises. Consi. 3 How many sorts are of those that shall be partakers of this happiness, 1. Those that live godly from their very first years of discretion, that are sanctified as john the Baptist from their mother's womb, Luke 1.15. these are those that are called into God's vineyard at the break of day, Math. 20.1. The fewer sort are converts who are called home to God after the course of a wicked and carnal life, these are those that are called into the vineyard at other hours of the day, some rather some later, as it pleaseth God to seek them, neither is this privilege of this sort small, for Christ saith, there is joy in heaven, and joy in the presence of the Angels of God, for one sinner that converteth: Luke 15.7.11. In this rank we have for example. The publican, Luk. 18.13. The prodigal son, Luk. 15.20, 21. Zacheus. Luke 19.8, 9 The thief on the Cross called at the last hour, Luk. 23.42 Cons 4 The ways wherein we walk to this happiness are three. 1. Faith in jesus Christ, Math. 16.16. joh. 3.14, 15. 2. Good works the fruits of faith, Rom. 2.7. Apo. 14.13. 3. Sufferings, Ro. 8.17. where the Apostle teacheth that Christian perfection of this life is not fulfilled in all possible practice of piety, whereby we are made conformable to Christ in holy obedience, unless there be also a conformity to Christ in his sufferings, & the reason is, because Christian integrity cannot go from persecution, 2 Tim. 3.12. Use. This doctrine may encourage us to undergo and to suffer the difficulty and severity of a godly and Christian life for the great recompense sake that is set before us: although the gate be strait, and the way narrow that leadeth to life, Math. 7.14. yet life at the end of the passage is a sufficient motive to cause us to enter and pass through it, men labour here with sweat & care for the maintenance of this temporal life, although ever full of sorrows and vexation, which also at length notwithstanding all their labours and cares will leave them, oh how great labours than should we undergo, that we may obtain and enjoy this eternal life, accompanied with all joys that never shall have change or ending! but men now adays dare not labour for the food which perisheth not, for fear of losing that food which perisheth, they say they cannot let their work to follow Sermons, to read, to meditate, and pray; they been weary with their weeks work, they must lie a-bed on Sundays, they cannot spare time for their servants to learn the principles of religion, they have other fish to seethe. But were not he a fool, that would neglect to prosecute the inheritance of a kingdom, which on conditions he might obtain, for fear of losing a few moveables at home, which also he is not sure to keep an hour: no less is the folly of these men that will refuse to seek the kingdom of heaven and life eternal, which through Christ they may obtain for ever, for fear of hindrance in their temporal estate which may be taken from them in an hour. Use. 2 It may be a powerful motive to wean us from the love of the world and earthly pleasures, which are the main means to keep us from this happiness, and to drown us in perdition and destruction, 1 Tim. 6.9. He that might get a kingdom would he regard a cottage, he that might have gold would he regard a counter, and is it not a most vile folly that men will so much regard earthly riches, which either will forsake them, or else must be forsaken of them that for the love of them they will lose those heavenly riches, which shall never perish, forsake us, or be forsaken of us. Math. 6.20. What are all things in this life but vanity and vexation of spirit? as the wiseman teacheth, Eccle. 2.7. what he gained then that gained a world, what hath he obtained that enjoyeth all the pleasures of this life? surely he hath gained vanity and lost eternity, he hath gotten vexation of spirit, and lost the fullness of joy. Use. 3 It may stir us up patiently to suffer all the afflictions of this life yea, it may make them sweet unto us. The former apprehensions of the Assurance of a future joy and preferment, make us suffer our mean estate without sense of grievance, & shall not the assurance of so unspeakable joy apprehended by saith, of such joy I say as neither eye hath seen, ear hath heard, nor hath entered into the heart of man, 1. Cor. 2.9. make us suffer the sorrows of this life with gladness? True it is, many are the tribulations of the righteous, yea, they are great, Psalm 34.19. they are of diverse sorts, as the rage and subtlety of Satan, and his instruments can invent, but if their greatness multitude and variety, be compared with the greatness multitude and variety of the joys of heaven, there is no comparison between them, neither is the one worthy of the other. Rom. 8.18. Use, 4 It may serve for the comfort of all the faithful servants of God, that after the time of their labours, they shall have a time of rest, after their time of weeping, they shall have a time of rejoicing. That although their weeping for afflictions continue to the ending of their temporal life, yet joy shall come in the morning of their resurrection. Ps. 30.5. That although they sow to the spirit during this life in tears, yet they shall reap all happiness in the life to come in eternal joys. Psal. 126.3. that although now the world rejoice and triumph, and they mourn and lament, yet men, the men of this world shall weep, wail, and gnash their tooth for ever: their sorrow shall be turned into eternal joy, joh. 16.20. Which he that made us give us, and to which he that bought us bring us. Amen. * ⁎ * FINIS.