Chapter 8. On the Crown.

THE last name given to eternal happiness, is " a crown of justice/' of which St. Paul thus speaks in the same chapter that he mentions the prize : " And every one that striveth for the mastery, refraineth himself from all things : and they indeed that they may receive a corruptible crown ; but we an incorruptible one." (1 Corinth, ix. 25.) In this passage by the word " mastery/' is not meant the race in the course, but rather a contest or battle ; and that this compa rison is different from the former, the words following prove : " I therefore so run, not as at an uncertainty : I so fight, not as one beating the air:" and so also do these words addressed to Timothy : "I have fought a good fight, I have finished my course, I have kept my faith. As to the rest, there is laid up for me a crown of justice/' <fcc. (2 to Timothy, iv. 7.) .In both these passagq§ St. Paul distinguishes the course from the fight ; and in one of the comparisons he uses the word " prize," and in the other the word " crown," which names are evidently distinct.

Now by the "crown" is meant eternal happiness, and this is called by St. Paul " a crown of justice," because it is given as

a reward for good works. In St. James's Epistle it is called " the crown of life," because it comprehends life eternal. By St. Peter it is named " a never-fading crown of glory." In fine, the prophet Isaias says: " In that day the Lord of hosts shall be a crown of glory, and a garland of joy to the residue of his people, "(xxviii. 5.) From this passage we may conclude, that the crown of which St. Paul speaks, and which is given to the victorious in battle, is a prize most high and noble, since God Himself will be the crown encircling and adorn ing the heads of the residue of His people — • that is, of those few among His people who shall gain the victory, by having been valiant in war. And as ' ( many are called, but few are chosen" — a truth evident from the testimony of Scripture ; so the crown of the Saints will be the more glorious in the day ^ of judgment, because so few will obtain it.

Let us now consider — what is the nature of the contest we are engaged in, and what we must do to gain the victory. The contest indeed is most terrible, and the strug gle most dangerous, espec^illy if it be compared with that contest in which men on earth engage, for a corruptible crown. The Apostle alludes to the games of the circus, which took place in the presence of the people. ^ But the combatants fought with men like themselves, and used the same weapons, and were equally exposed to

the danger of popular derision or ignominy. But Christians have to fight with enemies whom they see not, and by whom they themselves are observed: they are most numerous, strong, and crafty ; their arms are not alike ; the contest is carried on be fore God and his angels, and for a crown of life eternal, and at the risk of incurring -everlasting death : in fine, the contest is not easy or imaginary, but real and most dreadful. Our antagonists are demons, whom the Scripture at one time names lions — and at another, dragons and basi lisks. And we also have traitors in our own houses — that is, in our bodies, the concupiscence of the flesh which wars against the spirit, as St. Peter saith: "Dearly beloved, I beseech you as strangers and pilgrims, to refrain yourselves from carnal desires which war against the soul/' (1 Epist. xi.) Moreover, what is still most miserable, this contest takes place at the same time that we run in the race : and therefore the Apostle joins these two toge ther that we may know how, whilst running for the prize, we are impeded throughout our whole course by these enemies, and hence that we must both run and fight at the same time. 0 ! if Christians did but consider these truths and know their true condition, truly they would not so easily squander away their time in temporal trifles, in jokes, plays, and banquets ; in accumulating money and seeking after

honours, as if their chief happiness con sisted in these things : but they would lis ten to the Apostle crying out to them : " Therefore take unto you the armour of God, that you may be able to resist in the evil day, and to stand in all things perfect. Stand therefore, having your loins girt about with truth, and having on the breast plate of justice. And in all things taking* the shield of faith, wherewith you may be able to extinguish all the fiery darts of the most wicked one. And take unto you the helmet of salvation, and the sword of the Spirit, (which is the word of God.) By all prayer and supplication praying at all times in the Spirit/' &c. (Epist. to Ephesians, vi. 13, &c.) 0 ! what an exhortation is this ; how full of terror — how earnest ! especially if we ponder on the words, " By all prayer and supplication, praying at all times." And yet, how many of us so act as if we neither had to run in the race, nor fight in the battle !

And now, I ask, what is to be done, that we prove victorious in such a dreadful con test ? St. Paul tells us when he says : "And every one that striveth for the mastery, refraineth himself from all things: and they indeed that they may receive a corruptible crown ; but we an incorruptible one/' The meaning of these words is this : those com batants, that they might obtain a corruptible crown, abstain from all those things which might weaken their body, and render

them unfit to engage in such a ludicrous contest, viz., from excessive eating and drinking, from carnal delights, from domes tic cares, and from all other things, however pleasant or useful, which might retard or prevent the victory. We therefore who labour for " an incorruptible crown," ought much more to refrain from every thing that may weaken our soul, and render it unfit for that terrible fight, and for running the race in the course. And what things weaken the soul ? Excessive eating, indulgence in sleep, too frequent visiting, hunting, bois terous laughter and singing ; not reading good books, not praying, not meditating, not bewailing our sins, nor bringing forth worthy fruits of ^ penance. From these ought we to abstain, if we wish our soul to be strong and fit to run in the race and fight in battle. " Take heed," saith our Saviour, " lest your hearts be overcharged with surfeiting and drunkenness, and the cares of this life, and that day come upon you suddenly." But on the other hand, the food of the soul which makes it strong, is fasting ; the refreshment of the soul is prayer; the sleep of the soul — holy contem plation; the purgation from noxious humours — an humble confession of our sins ; the joy and delight of the soul — tears of compunction ; and the triumph of the soul, the crucifixion of the flesh and the concupiscence thereof. " They that are Christ's," saith St. Paul, " have crucified

their flesh, with the vices and concupiscences:" and again, "I so fight, not as one beating the air : but I chastise my body, and bring it into subjection, lest per haps when I have preached to others, I my self should become a cast-away." Behold the true explanation of these words, " Every one that striveth for the mastery, refraineth himself from all things." I so fight, he says, in the contest that I abstain from all those things, which can please the body and which wage war against me ; these are my carnal concupiscences. But by chas tising my body by fastings and watchings, and other mortifications of the flesh, I re duce it into subjection that it may not rebel against the soul, nor serve my enemies.

But who does not f3ar and tremble with his whole heart, when he remembers these words: "Lest perhaps when I have

preached to others, I myself should become a cast-away?" If this vessel of election — called by God Himself to be an Apostle, and who was rapt up into the third heaven, feared lest he should become a "cast-away," if he did not chastise his body and bring it into subjection, who amongst us will not also fear to be condemned, unless we crucify our flesh with its vices and concupiscences? This example of the Apostle ought truly to admonish all men, that they must not ven ture to hope for the crown, unless they be Beriously converted; unless they bring forth

worthy fruits of penance, and endeavour by every possible means to bring the flesh into subjection to the spirit. But how deplorable are the blindness and foolishness of the many, who mind not these things, nor abstain from what is unlawful, but live so securely as if they had received a most as sured promise from God, that their salvation was certain ! But this is only another proof, as we have already said, that few are saved, and " that many are called but few are chosen."

Unto Thee then do I fly, 0 good Lord ! I am thy servant, and the son of thy hand maid : I desire with my whole soul that heavenly prize and most glorious crown, which Thou hast prepared and promised to those that love Thee. I know the greatness of the contest and the length of the course ; I know my weakness, and I confess before Thee who searchest the reins^and the heart, that I possess little or no virtue : neither am I ignorant of the great power and cruel hatred of my invisible enemies, who lament that we so insignificant are destined for that immense glory, from which they fell by pride. " Enlighten my eyes that I never sleep in death ;" increase my strength, lest I faint on the way : may Thy grace defend me, " lest at any time my enemy say : ] have prevailed against him." But what I ask for myself, I ask for all my Brethren also ; and especially for those placed by Thee in high dignities, whether ecclesias-

tical or secular : their danger is so much the -greater, as their functions are more excellent. But the more glorious will be their crown, if they perform their duties properly ; and on the other hand, the more terrible the punishment if through their fault those souls perish, whom Thou hast redeemed by Thy precious blood.

LA.US DEO SEMPER.

RICHARDSON AND SON, PRINTERS, DERBY.

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