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crown of righteousness, Edward Taylor, Edward Taylor Meditation 44, poem, Poetry, Poetry Analysis, righteousness
A crown indeed consisting of fine gold
Adherent, and inherent righteousness
Stuck with their ripe ripe fruits in every fold
Like studded carbuncles they to it dress 10
A righteous life doth ever wear renown
And thrust the head at last up in this crown.
Notes:
“a CROWN inDEED” This is the third use of the phrase “a crown. Here line is regular and flowing. The “C” of “consisting” connects to “crown”. The meditation upon this future crown as commended by Puritan near contemporaries of Taylor, such as Thomas Manton:
Do you send your desires and thoughts as harbingers to prepare a place for you? When the soul thus longs for the sight of God and Christ, we do as it were tell God we long to be at home. As Paul, 2 Tim. 4:8, ‘Henceforth there is laid up for me a crown of righteousness.’ He was reckoning what a happy time it would be when the crown of righteousness should be set upon his head, when he shall get home to his father’s house, and enjoy his inheritance and the happiness God hath provided for him. By these marks you may inquire whether you have this faith, to count yourselves strangers and pilgrims here
Manton, Thomas. The Complete Works of Thomas Manton. James Nisbet & Co., 1973, pp. 320–21.
Having said the crown is “fine gold” (a not surprising although appropriate image), Taylor moves on to the adornment of the crown. It is called a “crown of righteousness.” Righteousness would be the right standing before God.
He lists two different types of righteousness. First ‘adherent righteousness.” This seems to be Taylor’s own construction for what is usually termed “imputed righteousness.” “Finally, the Bible teaches that, as a result of his atoning work, Christ’s righteousness is set to the believer’s account. Although not yet perfectly holy or morally righteous, believers nevertheless are justified before the law of God, and they are “clothed” with the imputed righteousness of Christ.” Elwell, Walter A., and Philip Wesley Comfort. Tyndale Bible Dictionary, Tyndale House Publishers, 2001, p. 630. This corresponds to Protestant understanding of justification.
Taylor next raises “inherent righteousness.” This would be the holy life of the believer. The righteousness is not merely counted to the believer, but it is made part of transforms the believer. “And if you would give evidence of your interest in imputed righteousness, you must do it by inherent righteousness. Shew your faith by your works. Faith without works is dead, being alone. Amen.” Boston, Thomas. The Whole Works of Thomas Boston: Sermons, Part 2. Edited by Samuel M’Millan, vol. 4, George and Robert King, 1849, p. 195. This corresponds to the doctrine of sanctification.
The relationship of righteousness in the life of the believer as a condition precedent to receiption of the crown of righteousness is found in Paul’s letter to Timothy. Paul does not begin with merely the crown being “laid up”, that is, awaiting him. Paul begins the thought with an affirmation that he has continued in the faith until his death. His life of righteousness precedes his attaining the crown of righteousness.
Adherent, and inherent righteousness
Stuck with their ripe ripe fruits in every fold
Like studded carbuncles they to it dress 10
A righteous life doth ever wear renown
This righteousness is an adornment of the believer’s life and thus adorns the crown. I admit the idea of a crown with “folds” seems odd, but I looked at pictures of crowns with rubies and the late Queen wore a crown with rubies which one could say has “folds”.

The righteousness of the believer’s life becomes the embellishment of the believer’s crown. This is a striking way to understand the relationship between life and reward. With the protestant emphasis on imputed righteousness it is can sometimes be hard to understand the relationship of life and reward. From experience, most contemporary Protestants I know seem to think there is some sort of complete division between this world and the world to come such that nothing of this life except perhaps the barest elements of my identity and perhaps the power to recognize some others survives.
Here, Taylor seems to pick up an idea which seems similar to the morality play Everyman where Good Deeds alone can accompany him to heaven after death. His righteous life now becomes adornment in the future because it continues with him.
The final line of this stanza contains a remarkable image: The righteous life is not merely an adornment of that crown, it actually thrusts one up into the crown:
And thrust the head at last up in this crown.