TO omit the context which is obvious to them that will but read the precedent verses. Here­in is comprized and commen­ded to our consideration, the happy consequence and good successe which will follow up­on the painefull endeavours the faithful undergoe in their spiritual warfare. Howso­ever in contending for earthly things, it oftentimes falls out that some beat the bush and others catch the Birds, some break the bone and others eat the marrow: in a word some take the paines and others [Page 2]attaine the prize. Yet in the christian combat and spirituall conflict betwixt the sonnes and servants of God it is not so; for be they endurers of the sweat they shall be enjoyers of the sweet; God out of his mercy hath promised, and out of his truth will see performed, that they shall be sure to enjoy an ample and glorious reward. For when the thread of their dayes is spunne, and their soules brought to a joy­full catastrophe, then shall they inherit what here is promised a Crowne of righteousnesse. Which makes them with S. Paul to conclude with this heavenly expression, I have fought &c.

Which text I find exprest by two severall Meta­phors.

The former drawne from Fighters, the latter from Runners.

In the former is implyed,

• 1. The souldiers who are to fight, the faithfull, intimated in the expression of S. Paul, J have fought.
• 2. Their weapons, which though all be not expres­sed yet is the chief one mentioned, which is the shield of faith, I have kept the faith.
• 3. Their valour, they are not faint-hearted but stand to their colours till they finish their course.
• 4. The prize which they obtaine by fighting, and that is no lesse then a Crowne of righteousnesse.

In the latter is set forth,

• 1. the runners, intimated in this particle I, the faithfull.
• [Page 3]2 ^ly. Their race, which is the true profession of the faith.
• 3 ^ly. Their round or continuance of it, they are nei­ther fainting nor breathles, but goe on stoutly till they have finished their course.

Lastly, the reward they obtaine by running, which is encouragement enough for their constancy, a Crowne of righteousnesse.

All which particulars let us summe up into three maine conclusions worthy our best consideration.

• 1. Faithfull men are military men.
• 2. As they are military so they are mortall.
• 3. If they fight couragiously their endeavours shall not be frustrated but amply rewarded, they shall receive a Crowne of righteousnesse.

To begin with the first, faithfull men are military men. Thus did the wrestling of Israel prefigure, which makes S. Paul oft-times to give it in charge to stand fast like valiant souldiers, 1. Cor. 16.13. and quit our selves like men and be strong. As the Israelites fought many a dreadfull battaile and encountred with the great Anakims before they could set foot in Canaan. So those which are the true Israel of God are still up in armes, and in danger of many a dreadfull and dole­full skirmish, whiles they are marching forwards towards that Canaan which is above. Hence not unfitly that saying of holy Iob may bee applyed in this place: The life of man is a warfare upon earth. Put the case there were a man that had some great reward proposed unto him, but with this con­dition: [Page 4]That first he must subdue some tyrants, over­throw some monster, or vanquish some huge and hideous Gyant. As we read of Theseus, and as the Poets doe relate of Hercules, could not these other­wise be attained unto, then by some conflict or bloo­dy combat. Mutato nomine de te fabula narratur. Change but the name, this is true of every faithfull christian. God in heaven hath proposed a reward to him though resident upon earth, in attaining where­unto hee hath most puissant and powerfull enemies to encounter with, most direfull and dreadfull mon­sters which are up in armes and daily adde battaile to him. So tyrannicall are they, that without inter­mission they labour to captivate him, and bring him from blessed freedom to slavish & hellish thraldom. The champions in which combat we meet with, are chiefly these three. The flesh, the world, the devill, which have entred into league and joyned their for­ces together that like a threefold cord they cannot easily be broken. The flesh like an inbred and dome­stickenimy is alwaies swelling, and rebellious against the spirit; striving and strugling for soveraignty and superiority. This great Goliah doth still bid battaile to little David. Alwayes fighting against the spirit, and never fayling to oppose it as appeares by the words of S. Gal. 5.17. Paul. Gal. 5.17. The flesh lusteth against the spirit and the spirit against the flesh, and these are contrary the one to the other. the truth hereof the Apostle finding dayly by experience in himselfe breakes forth into this patheticall Epiphonema. O [Page 5]wretched man that I am, who shall deliver me from this body of death. In subdueing whereof there is so much the harder fight, by how much the more danger it is to encounter with a familiar, then an open ene­my. The world doth challenge a christian into the open field, sometime by violence as by crosses and persecution, by open actions and evill speeches: and sometimes by deceitfull pollicies, Iudas like preten­ding kisses when she propounds destruction; under her alluring pleasures she shrowdes her deadly poy­son. Like another Eve alwaies egging, like another Dalilah alwayes tempting, and by her Syrene sweet notes of profits, and of pleasures, labours to drown the soule in the full sea of perdition. The devill is no lesse ready to assay and assault him; 1. Pet. 5.8. For he goes about (as S. Peter speaks) like a roaring Lyon seking whom he may devoure. Luke 4.13. Who as he would not suffer our Sa­viour to bee at rest, but did set upon him the 1, 2, and 3. time. No more will hee permit those, who are members of that body whereof Christ is the head, who are branches of that vine whereof Christ is the root, who are sheep of that sheepfold whereof Christ is the sheapheard; in a word, who are sub­jects of that kingdome whereof Christ Iesus is the king to be in quiet; but rather then hee shall bee free from encounters; Proteus-like, he will by changing himselfe into many shapes, and turning himselfe into an Angell of light, give them cause continually to looke and to lay about them. As Christ was, so must we be in this world. No sooner was he consecrated [Page 6]by his solemne Baptisme to the work of a Mediator, but presently was assaulted by the tempter. And no sooner doth any one give up his name to Christ and breake forth out of that hellish power under which He was kept; but forthwith Pharoah and his hosts, Satan and his confederates pursue him with deadly fury, and powre forth floods of malice and rage a­gainst him. Nunquam bel­la boni [...] nun­quam dissidia cessant. Et quae cum cer­tet mens pia semper habet. Prosper. Hell and death are at truce with wicked men; there is a covenant and an agreement betwixt them, Satan holds his possession in peace; but when a stronger then hee commeth and overcommeth: from that time there is implacable venome and ho­stility against such a soule. The power and policy of that grand enemy the divell, the lusts and vanity, the frownes and flattery of this sinfull world: in a word, the affections, inclinations, and deceits of our fleshly hearts, will ever ply the soule of a christian and force it to perpetuall combats. It was not there­fore without good cause that S. Eph. 6.10. Paul Ephes. 6.10. did classicum canere strike up an Alarm unto his bat­taile, wishing the Ephesians and in them all the faith­full, to bee strong in the Lord and in the power of his might, to put on the whole armour of God, to gird our loynes with verity, to have on the brest-plate of righteousnesse, to be shodde with the preparation of the Gospell of peace, to take up the shield of faith the helmet of salvation, and the sword of the spirit which is the word of God. Thereby plainly giving us to understand that a christian is still in danger, ready to enter into lists and to descend into the combat.

Ʋse 1. The consideration whereof may serve in the 1. place to discountenance that fond conceit of wicked men: who think it an easy matter to be a sound and faithfull christian. They lye downe in their beds of I­vory, they drinke wine in bowles, they eat of the lambs of the flock and the calves of the stall (as the scripture speaks) they suffer themselves to be lull'd in the lap, and muzzled in the bosome of all carnall delights, without any striving or strugling against these pro­fessed enemies of God and goodnesse. Nay by rush­ling into uncleannesse, and laying of the reines loose into all manner of prophanesse: they give plaine evi­vidence both to God and man, that they have en­tred pay, are reckoned amongst the souldiers, and fight under the banner of sinne and Satan. And yet notwithstanding they are as good christians and as sound professours as the best. But alas! alas! these men put themselves into a fooles paradise, they are not as they thinke they are, for then they would not be at league with sinne, but in armes against it. Nay on the contrary they rather shew themselves, to be­come true traytors, to God and to themselves, who in the midst of such grand-enemies, (as the flesh, the world, and the devill) have such peace without contending, such truce without opposing so quiet and calme a league without all manner of resistance. Marvel not then ye monsters of sinne though some­times ye see poore christians looke with a sad coun­tenance, or sorrowfull carriage. It is not an easy task to give Satan the foyle: his darts are fiery consume­ing [Page 8]the spirits. How is it possible on a sudden to make havocke of a mans naturall corruption? or to destroy that life of sinne which for so long continu­ance hath had being in our soules? Delude not then your selves any longer in crying peace, for you see christians are fighters. And they that will be warri­ers in Christs camp, shall have dreadfull dreames, fearefull visions, troubles without, terrors within, and now and then the Arrowes of the Almighty to stick into and drink up their spirits. Acquaint thy selfe with Iob, demand of David what wounds they received in this warfare, and what it is to be a faith­full souldier, such can tell thee. Yet if thou wouldst know by experience, leave off thy wicked associates, change the course of thy lewd life, and fight the bat­tailer of thy God, and then thou shalt finde thy thoughts to bee many; thy heart heavy, thy griefe great and thy feare terrible.

Use. 2. This may serve in the second place to comfort the godly who have bickerings with the flesh, skirmishes with the world, and alwayes warre with the devill: yea the very bitternesse of assaults encountering with them let them not be daunted or dismay'd; for this is no other thing then that which is incident unto the profession of those that fight un­der the colours of Christ. Doth the flesh entice thee, the world allure thee, the devill tempt thee, yea & his instruments molest thee. Let this then refresh thee that it is no other evill then which did befall the dearest of Gods children. The case is common [Page 9]with them. For when the strong man keeps the house all is at peace at home, but goe about to dis­possesse him then will hee rage and teare. If Nehe­miah begins to repayre the walls of Ierusalem, San­ballet shall oppose him; Paul to preach the Gospell, his owne countrey-men will persecute him. Satan when his kingdom shakes will rouze up himself, arm all his Agents to act their parts least Babell be con­founded and overturned. Let not these things seem strange to thee, for no combat, no christian. When the devill doth assault thee, the body of corruption lyes heavy upon thee, and death with his many Ghostly forms terrifies thee, then conclude thou either art or shalt be a right resolute heavenly war­riour: For these are foes to all them that fight for the Lord or the land of life.

Use. 3. Seeing that faithfull men are military men; let us then in the last place labour to stand up­on our guard: like traine-souldiers let our armour be alwayes in readines; for the place wherein we are (which is the Church) is militant, our calling Mili­tary, not one minute can pleade a priviledge fom an encounter. If the case were thus with our bodies that we were still in danger to be set upon by our e­nemy, and knew not when he would fall upon us we would bee carefull to bee well provided. Thus is it with our soules; and therefore by how much the more excellent the one is then the other, & by how much the more puissant and powerfull the spirituall enemy is then the corporal, by so much the higher it [Page 10]concerne us to stand upon our guard. Now that wee may quit ourselves like heavenly warriours; let us have these fowre weapons alwayes in readinesse.

First knowledge; this is like unto Sampsons eyes who for the want of them could not find the pillars of the house: no more can we the principles of faith unlesse knowledge guide us. For without this weele oft foyle our friends, when wee should wound our foes, and range beyond our rankes, when we should keep within our files. Thus it was with Paul before he did receive Christs presse-mony, through igno­rance he made havock of the Church of God, and Peter on the same ground did promise what he was not able to performe. Without knowledge the mind is not good, and blind men are not fit to fight, ex­cept under the Prince of darknesse, and therefore we must labour in the first place to bee arm'd with knowledge.

2 ^ly Courage, what heroicall spirit hath that man need to have who is to wrastle with principalities and powers, with an heavy burden of sinne and strong body of corruption, he had not need to be a puleing babe, affrighted with the power of his ad­versaries. But as litle David was not dismay'd ei­ther at the threats of his enemy that great Giant at Gath, or the greatnesse of his lookes, or the strength of his hands, but did with the greatest valour over­come him, so must we doe, arme our selves against Satans forces not flying back when he seeks to as­sault us, but meet him most stoutly, opposing coura­giously [Page 11]both his power and policy, untill we have wonne the victory, who otherwise would have pre­vayled had we not been armed with courage.

3 ^ly. Love; This weapon will stirre up our spirits, and adde life unto all our actions, when wee our selves grow feeble and weake; the Apostle tells us it is of a lasting nature, that when all other weapons fayle, yet this will endure. Let Satan be enraged ne­ver so much against us, and raise up his instruments to molest and hurt us; yet love will make us stand to our ground, resist unto blood. And though death it selfe supprise us as the strongest dart, yet love to our captaine the Lord Iesus hath taken away her sting, so that our enemies cannot mortally wound us: they may only bruise us in the heele they shall never breake our heads, nor give us a deadly stroke.

4 ^ly. Power; The Prophet David being an old souldier prayes for it. Psalm. 51.2. S. Paul a wor­thy warriour often commends it. Eph. 6.10. A chri­stian should bee like that Leviathan Iob speakes of, Iob. 4 [...]. his heart firme as stone, his bones as brasse, hee accounts Iron as straw, and esteemeth steele as stubble, no arrow can make him flee, nor speare turne him from the battayle. Want of power makes us a prey to our enemies: and then wee are most in danger to loose the field when wee are not able to fight; Let us be armed therefore with power. Hee that hath knowledge without power is like a souldier that hath his eyes but wants his armes. He that hath knowledge, and power, is like a souldier that hath [Page 12]his eyes and armes but without courage wants his heart. He that hath knowledge, power, and courage, is like a souldier, that hath his eyes, his armes, his heart; yet without love he lacks his lims. For power can warre, but without courage dares not; power, courage can, and dare, but without love will not; power, courage, love, can, dare, and will, yet if know­ledge direct not, there will be no good event in the combat. Wherefore get knowledge that will direct thee, get courage that will embolden thee, get love that will constraine thee, get power that will enable thee. For he that wants any of these shall never bee crowned, except with shame and endlesse confusion. Arme then thy selfe with these be valiant till thou beest victorious, so that in the conclusion of thy dayes thou mayst confesse here with S. Paul I have fought a good fight &c.

And so I have done with mans Military conditi­on wherein you have seen how hee becomes a figh­ter. I am now to speake of the last act or part which he playes on the stage of this world. The finishing of his course. Hence I collected that.

Doct. 2 ^d. As his condition is military so is it mortall.

God puts an end to all his encounters; so that his life is nothing else but a marching to death. As soon as wee be borne wee begin to draw to an end, as if the whole scope of our desires were to hasten to the grave. The clearest day is covered by the clouds of the night, the longest sentence must have it's period, [Page 13]and there is no life on earth but hath it's death. As if death were the marke which the vanity of hu­mane endeavours runs at. All men, yea all inferiour things are freed by an end. And as the Philosopher answered the newes of his sons death; Scio me ge­nuisse mortalem, I have gotten a man that is mortall. So God the Father may say of every man living, Scio me creâsse mortalem. I have made man that hath made himselfe mortall. Per nativita­tem vivet in carne, per ju­ventutem candescit in flore, per mor­tem aret in pulvere. Greg. Hence is that saying of an ancient setting forth mans frayle estate, By birth a man is borne greene in his flesh, by youth he is white in his blossome, by death hee is withered in the dust. It is a law enacted by the king of heaven; Statutum est omnibus semelmori. It is appointed for all once to dye. It is appointed, and that by him whose de­crees are like those of the Medes and Persians which cannot be altered. Death like the fisher-man enclo­ses all kinde of fish in his net, old and young, good and bad, small and great. All is catch'd by death. Which thing the Poets insinuate in the fable of Death, and Cupid who lodging at a time both in one Inne enterchanged each others arrowes, and so from that time to this it comes to passe that old men dote and yong men dye. If they that have brought us in­to the world are gone out of it before us, wee may conclude our own following. There is not one in the whole cluster of man-kinde but eodem modo & no­do vinctus & victus, is lyable to the common and equall law of death. Mans body so well as Ice ex­pounds that ridle. The mother begets the daughter. [Page 14]Dust begets the body, Gignit filia matrem. and the body begets dust. Our life is like a game at chesse wherein men supply different places, one is a king, another a Queene, a­nother a Bishop, another a Knight, another a pawn, but when the game is ended, and they shuffled into one bagge all is alike. So death makes no distinction betwixt Prince and people, Soveraign and subjects, the robes of the one so well as the ragges of the o­ther shall not escape her ruine. When Alcibiades brags of his lands Socrates reaches him a Map, bids him demonstrate where they lye. Alas he could not find, nor scarce discerne Athens it selfe, it was so small a point in respect of the world. Ecce vix to­tam Hercules implerit ur­nam. The dust of mighty Hercules can scarce fill a pitcher. The Phi­losopher said of Alexander, yesterday the world did not content him, now ten cubits can containe him. It's worthy our consideration that had we as much land as ever the devill shewed Christ, yet wee can call no more ours but the grave. This is the estate of the best that when they have devoured the most de­licate creatures, the wormes shall devoure them. A fat corps is but a fat supper for the wormes. It is nei­ther birth nor bravery, riches nor royalty, that can stop us from finishing of our course or runing of our race untill all be concluded by death.

Vse 1. Seeing wee are mortall, let this then in­struct us to reflect upon our selves. It is the folly of miserable man to be too much unmindful of the day of death. And indeed the fashion of secure wretches when they have been forgetfull of any thing to say [Page 15]they thought no more of it then of the day of their death. Intimating hereby however they think of o­ther things, yet the thoughts of death are farre from them. These are not apprehensive of their common condition, hence unawares they are supprized and sent packing to hell in the midst of their wretched security. Oh consider this you that are unmindfull of your end, putting far from you the evill day the time of your dissolution. Remember that as the tree falls so it lyes, as death leaves thee so shall judge­ment finde thee. As thou sowest here so thou must reap hereafter. If thou hast been a swearer, a curser, a prophane wretch; look for such a crop as this seed will bring forth, which without repentance is no lesse then everlasting horrour with devills and damned spirits in a lake that burnes with fire and brimstone. Bee then counselled forthwith to bee mindfull of thy end. And for thy better proceeding consider these motives.

1. The uncertainty of it; Nil certius morte, horâ mortis nihil incertius. we see by dayly expe­rience though strong bodies may perhaps hold out many fits unexpectedly they are forced to yeild to the necessity of nature. Our bodies are made of ele­ments, weak and fluid principles; and therefore soo­ner resolve to their first materialls. Doe we not see that though some bee suffered like ripe fruit to re­maine on the tree till the fall, to live till they be old; yet how many be cudgeld frō the tree, snatcht away by death in the very prime of their dayes. Was not Herod wounded deadly in the midst of his pomp [Page 16]and pride by this messenger. Surely had hee then been a painting of himselfe as many of our Ladyes doe, death would soon have spoyled all his colours. How soone did that covetous muck worme in the Gospell? Luke 12, 10. that thought by his wealth to purchase heaven on earth, heare that sad knell ringing in his eares; this night shall thy soule be taken from thee. His day of pleasure is ended, and the night of everlasting sorrow supprizes him. Extremum gau [...]ij luctus occupat. Vexation treads on the heels of vanity. That when pleasure like the sunne hath run her course she sets (unawares) oft-times in a dis­mall night of paine. Let the uncertainty therefore of our ends cause us to bee prepared for them. Wee know not how soon the great Iudge will appeare in the cloudes to call us to a reckoning, let us take heed of being found wrapt in a cloud of dark ignorance and blind security. Wee must know that cloud will dissolve ours, and lay us open with our sinnes to the view of men and Angells. Let us be carefull to make all now even with God. And as Alcibiades told Pe­ricles when hee was troubled with studying how to give his accounts, that if he would be ruled by him he should rather study how to give no account at all. So say I, let thy whole endeavour be now employ­ed in advancing the honour of thy God, that here­after he cannot call thee to an account, because here thou hast his acquaintance given thee which will fully satisfy his demands hereafter.

2 ^ly. The hazzard and danger we are lyable unto in being unmindfull of death; Which is no lesse then [Page 17]to be tumbled into eternity of torment, A quolibet monento pen­det aeternitas. with devills and damned reprobates. For upon every moment of time depends eternity, either our everlasting woe, or everlasting welfare; and if wee should bee swept away before we thought on our ends, what horrour and vengeance would supprize us. Yea wee should then undergoe both the punishment of losse, and sense, and bee banished from the glorious pre­sence of our gracious God, and cast into unquench­able fire; there to feele nothing but continuall cruel­ty exercised both against body and soule, by malici­ous devills without the smallest intermission or ease. As therefore we tender the good of our soules, so let the danger we are lyable to by being unmind­full of our mortality prevayle with us to prepare for our latter end.

3 ^ly. The happines we shall enjoy in being mind­full of our mortality; we shall hereby become to bee placed in the highest honour, even to set with Kings and Princes, to live in the largest kingdome, even the kingdome of heaven, to inherit the durablest riches where neither moth nor rust can corrupt nor theeves breake thorow nor steale. when once wee arrive here wee shall hunger no more, nor thirst no more; neither griefe nor sorrow shall possesse our soules, but all teares shall be wiped from our eyes, all feares taken from our hearts; and nothing but joy and peace, but love and goodnesse shall encom­passe us, and that not for a day, or an houre, or an yeare, but for eternity. The sense of this happinesse [Page 18]shall never have an end. But after that we have fini­shed our course and kept the faith, we shall be crow­ned with righteousnesse which is the ample reward of our holy endeavours. And brings me now briefly to the last conclusion namely

Doct. 3 ^d. That if we sight couragiously our en­deavours shall not be frustrated. God will give vs a crowne of righteousnesse.

In the services of men it oft-times falls out that many for the good endeavours and carefull em­ployments in their masters businesses are so farre from being rewarded according to their demerits as that they are not regarded by them. They fish faire but in the end catch nothing worth accep­tance; they have their labour for their paines. But it is not thus in the service of God, he is so far from not regarding his servants as that he doth most libe­rally extend his hands of bounty towards them farre beyond, shall I say their deserts? (I know they have none at all; their well-doings extend not to him, Psal. 16. as David speakes, doe what they can, they are unprofitable servants) but farre beyond their desires, for such things which neither eye hath seen, nor eare heard, neither can it enter into mans heart to con­ceive what God hath prepared for them that feare him▪ which point is both pregnantly and clearely proved in scripture. The tree of life which is in the midst of the Paradise of God is promised to Ephe­sus. To eat the Mannah that is hid, and a white stone, and in that white stone a new name written in it [Page 19]which no man knoweth save him that receiveth it, is promised to Pergamus. Power over nations is promi­se dto Thyatira. while Arras is promised to Sardis, to be a pillar in the Temple of God is promised to Phila­delphia if they remaine constant in their profession. And if Smirna be faithfull unto death shee shall bee sure to have a crowne of life. As Ioseph said of Pha­roah's dreames, both Pharoah's dreames are one. So it may be said of these promises they are one, point­ing out unto us one and the same thing, the ample and gracious goodnesse of God both in respecting and rewarding the painfull labours of his children. A paralell hereof is that of Solomon Prov. 11.18. The wicked works a deceitfull work, but to him that soweth righteousnesse shall be a sure reward. Hence this came to bee a concluded point and out of question in S. Pauls divinity. That when the sunne of his life was at the point of setting, he doth upon consideration hereof comfort himselfe in this chapter: yea when hee was ready to bee offered (as he speaks) and the time of his departing drew nigh at hand; This was his Swan-like song, I have fought a good fight I have finished my course. &c.

Vse. 1. This may serve in the first place to com­fort the faithfull, and courage them in all their pro­ceedings, who endeavour to feare the Lord in all sin­cerity and truth. They may from hence collect un­speakeable comfort to themselves, there is not one prayer they make, not one chapter they read, not one Sermon they heare, but sets them forward for [Page 20]heaven, and enlarges their future happinesse. What should more comfort them then to enjoy a crowne; to which they being as heires must needs transport their thoughts beyond all admiration. It is reputed among men no small honour to be called to the roy­all race any way, either by consanguinity, or affini­ty. Hence is that of David 1. Sam. 18.23. seemeth it to you a light thing to be a Kings sonne in law. How much more then should it comfort the faithfull, that they are of a kingly race and a royall kindred. God himselfe who is the King of Kings, and Lord of Lords, he is their father and they his sonnes, and so are thereby become heires to this crown of righte­ousnesse which S. Paul here speaks of. Comfort then your selves ye beloved of the Lord, let nothing daunt or dismay you, neither the forces of the world, nor the frownes of the wicked, the policy of the devill, or the feare of death; but know that if you sight valiantly and keep the faith, there is comfort enough to recompence all your labours in this crowne of righteousnesse.

Vse. 2 ^d. Let this then exhort us not to be wea­ry in well-doing, but with that good woman of Canaan cry and continue in crying, be stedfast and unmoveable, alwayes abounding in the work of the Lord, seeing your reward is so great if yee continue to the end. Be not like him who in his de­votions was wont to say the first day Gloria patri, the second filio, the third spiritui sancto. Doubling over his Orisons, and no whit further he was at the [Page 21]yeares end then at the beginning; but labour to goe forward in the wayes of obedience. If here you faint your losse will prove great, for you loose no lesse then a crown. Which is not a voluptuous crown of Roses as wisdome speakes, nor a crowne of pride to which a woe belongeth, as Esay. 28. Nor such a crowne which is set upon the heads of Dra­gons and beasts in the Revelation, and so Corona vi­tiosa ruinosa as one speaks, nor yet as the Poets crownes of Lawrell and Ivy litle better then weeds which wrapt about Ionah's head, trash of no valew. And as our Saviour said that his kingdom was not of this world, so these crownes are none of his crowns, but a crowne where death hath no claime, a crowne where danger is not incident, a crowne not encom­passed with crosses, but a crowne enriched with e­verlasting comforts. O labour then to fight valiant­ly for it, be not faint-hearted.

In Gideons army all faint-hearted souldiers were commanded to stay at home. No cowards shall ever obtaine this crowne. It is a strange thing to consider how inconstant christians are in seeking this crowne of righteousnesse, some are of many minds, many moods, now forward, then backward, full of moti­ons and commotions, ebbing and flowing like Euri­pus seaven times a day. Some are neither forward nor backward neither ebbe nor flow like Mare mor­tuum, but are betwixt the religious and irreligious just standing water. But these like cowards goe back, fall off in the day of battaile. I meane at the day of [Page 22]death when Satan doth double his forces. As the king of Assyria charged his captaines to fight neither with small nor great save only with the King of Israel. 1. Kings. 22. So the Prince of darknesse commands the leader of his troupes, and those that stand at the head of his company, his master-temptations not so fight against any vertue small or great; but continuance in good­nesse quam solùm novit coronari. Vpon whose head he knowes the crowne must fall. Then hee bestirres himselfe not only because he knowes his owne time is but short: but because he perceives ours to bee so. Therefore he doubles his forcss as if he still meanes to make the last conflict the sorest, resolving to set all at the stake and either now to winne or sit downe with losse and despaire. Oh how should we now la­bour then to procure a true faith; and having got it to keep it: that so our common enemy may not beat off our constancy in fighting under his colours who in the end will surely crowne us. We know eternall life is not given to all, for then we would all presume; nor to none, for then wee would despaire. But vincenti dabitur, to him that overcometh, he that fighteth the good fight of faith, as S. Paul did in the text: and as our gracious sister this renowned Gen­tlewoman hath done: whom you now see to have finished her course, and whom as hereafter I shall de­clare hath kept the faith. Let this then teach thee to be valiant unto the last minute. The eye of the cap­taine the Lord Iesus is upon thee if thou faint to cheare thee, if thou fight to second thee, if thou con­quer [Page 23]to crowne the, as he did S. Paul in the text who being confident of the same did thus conclude with himselfe, I haue fought &c. And so I am come from the text to the occasion.

The death of man in generall is able to make our sorrowes runne, what pitty is it, that hee that even now was Monarch of the ayre, to breath where he listed, should suddenly have his lungs stopt with dust, and bee lockt up well-nigh for ever in the breathlesse earth. That he that kept the best cōpany with men, should forthwith have no better compani­ons then wormes. Certainly if wee could blow up this powder into our heads it might awake our souls from sleeping in security; especially if we take up this consideration withall; that the same death that slew our worthy sister here may next tread upon our own heeles.

But above all things me thinks this should pre­vayle most with us, the death of the faithfull Saints of God. Which as it is precious in Gods eyes so the more pittyfull for us to behold. Whē an ordina­ry persō breakes ranck and dyes there falls a vapour, but when a godly person dyes there falls a stare. When the Israelites shook of Aegypt and departed, they rob'd the Aegyptians; and when a good person shakes of the world she robbes the world. Such was the death of this thrice worthy and ever renowned gentlewoman, whom death too soone for us, though too late for her selfe hath with an Habeas corpus removed into another world. I know it is an [Page 24]usuall custome upon such solemne occafions as this, to receive the worth of such persons as wee know both in life and death to bee truly commendable. And to warrant our actions, wee have Gods word to second us; who as he would have the name of the wicked to rot, so he would have that the memoriall of the righteous should remaine for ever. On which ground I am the more bold to blaze her worth, the commemoration whereof as it is profitable to po­sterity, so is it likewise acceptable and pleasing to God, who in the fame of his Saints is chiefly ho­noured as the sole Author of every good and per­fect guift. I [...]m. 1.17. Their lives are as lines by which we may leade our owne. Polyb. hist. lib. 1. And as Polybius wisely obser­veth; there is not a more expedite way to instruct us and to stir us up unto a good life, then by observ­ing the sincere piety of faithfull persons whom the Almighty hath been pleased to gather to himselfe. Vt qui prae­ceptis non ac­cendimur sal­tem exemplis incitemur. Greg Mor. l. 9. cap. 3. We are not easily moved by precepts, examples are more prevalent, practise having proved that facile in performance, which to our sluggish dispositions, by precept only, seemed very difficult. therefore,

That God may have praise and we reap the pro­fit of an excellent patterne, I shall adventure as well as I can to shew forth Her honour whom I know to be every way truly honourable. But before I make my words good, let your beliefe goe along with me to remove all prejudiciall conceits. For I doe sin­cerely confesse, I shall not out of privat affection pre­judice the truth. For though Her memory be deare [Page 25]to me (as the reliques of our loving friend are wont to be,) yet truth must still be dearer, 1. Cor. 13.6. and love it selfe rejoyceth in the truth. Let others if they please imi­tate bad lawyers, who for their fees will plead and commend any cause. For my owne part, my consci­ence is not of so large a size, neither will I extend it further then her worth and goodnesse shall bind me.

We will beginne therefore in the first place from whence she took her beginning, at her birth and pe­digree. She was cut out of no meane quarry. It was a custome amongst the Indians, sayes Phylostratus, after the death of any worthy person to inscribe his acts upon the dores of his house for the ennobling of his issue. So it was ever esteemd no meane bles­sing to be well descended. And surely if I should take upon me here the part of an Herald, & in imita­tion of them write upon the doors of her house her descent both by father and mother, I could easily derive her (as you know better then my felfe) de­scending from Honourable, Right Honourable, and truly noble blood. But what is greatnesse without grace, or honour without goodnesse, but as the Ca­banet which wants the Iewell; or the Casket that is empty of gold. It is the greatest infamy to bee like unto hills, the higher the barrener; when wee should be as Diamonds, the bigger, the better. But such was not this vertuous gentlewoman I may say of her truly in the words of the Apostle, she was fruitfull in good works. These shined in her devout soule like heaps of Diamonds in rings of gold: being the Cha­racters [Page 26]of true nobility did declare to the world her descent from the royallest blood, the great King of heaven. It is Godlines that makes us truly great, and though wee bee never so much honoured a­mongst men on earth, yet if we be not Gods favou­rites we dye in infamy, and our very names shall rot. But enough of her birth which wee all know was honourable.

Let us come in the next place to her life, shee had (as we all now have) A course to finish, but this is her happinesse, her journey is at an end, our misery, we are still a travailing towards it. Shee hath that in fruition which we only yet hope for, even this crown of righteousnesse in the text. Now if the world en­quire how she hath got it, or the way she took to ob­taine it. I answer in the words of S. Paul, by fighting a good fight and keeping the faith. She was a right con­stant heavenly warriour, that at the conclusion of her dayes, not three houres before that last one of her death, I found her to have her weapons in readi­nesse. Knowledge, Courage, Love, and Power.

First Knowledge, which by continuall practise from dayly reading of the word she had procured. Shee did not like Martha▪ encomber her selfe with wordly businesse, but with Mary, did chuse the bet­ter part. And this did her dayly practise declare, whose constant course was foure times in the day to set her selfe a part for the service of her God. So that I may say of her, as it is spoken of devout S. Hierome, she lived every day as her last day. And thus labou­ring [Page 27]to encrease in knowledge she did attain to no small measure of it; for a litle before her death when I began to tell her of Satans wiles to beat us off from being confident of Gods favour when wee were in the weakest state to resist him: with much confi­dence she returnes me answer in that comfortable expression of S. Pauls, Rom. 8. I am perswaded that neither death, nor life, nor Angells, Rom. 8.38.39 nor principalities nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature shall bee able to separate me from the love of God which is in Christ Jesus our Lord. Thus word for word as strong as she was able a litle before her dissolution exprest her selfe. Neither was this perswasion grounded on a generall knowledge which is a common guift, but on a practicall, experimentall, and saving know­ledge, which none are enricht with but such for whom God hath layed up a crown of righteousnesse. There are indeed a generation of men and women that pretend much knowledge, but in her it was reall, not in pretence. Shee was none of those talk­ing Ladies, whose Religion appeares onely in the tongue. But shee was more for good works then words. Much like unto that worthy woman the mother of S. Greg: Nazianzen of whom it is said, that had shee an Ocean of wealth shee would have emptyed it all into the bellies of the poore. So I may say of this vertuous Gētlewomā, there was an Ocean of pitty enclosed within the compasse of her heart, and when any poore neighbour stood in need [Page 28]of her bounty, she gave most liberally to them. And all this did arise from her knowledge, who know­ing that the smallest releife given to the distressed members of Christ, should not passe unrewarded at the last day.

2 ^ly. As shee did abound in knowledge, so with Courage, for though death, which to nature and sense is said to bee the most terrible of terribles, yet the thought of it did not any way daunt her spirits. She could with boldnesse looke death in the face, which when she was put in mind of the approaching hour, thus heavenly exprest her selfe, that howsoever God was pleased to dispose of her, whether for life or death, like a couragious christian she concluded shee should bee the Lords. Resolving like Iob to undergoe affliction patiently, and with S. Paul to suffer death willingly, if the Lord be so pleased or hath appointed it. Now would you know the reason of this courage? It was that holy practise of her life: whereby continuall purging and embracing all gracious opportunities of hearing the word preached, shee did so dayly re­new her covenant with her God, as that hereby the sting of death being taken away it could not any way affright her. A rare patterne for the greatest Ladyes to follow, whose life if they did but serious­ly consider, would confine themselves more unto their closets to meditate on God and goodnesse, then now they loose time in their chambers, in con­triving of fashions and following the vanities of this sinfull world. Oh remember you great ones of the [Page 29]world, that you are but dust, and you know not how soone you may bee resolv'd to your first principle which is dust. Now if in the midst of your worldly pomp and honour you should see death appeare un­expectedly, as Belthazar's hand-writing did on the wall, before you had made your peace with your God, how would it make your joynts to tremble; how would it fill you with horror and amazement? especially to thinke that you have served no other God but your pleasures, you never sought after that which would have made you truly honourable. Surely if these serious thoughts could but possesse your soules with this vertuous Gentlewoman, you would turn your times of playing into praying; and by making the word of God your delight, would endeavour (with this now glorious Saint,) to procure the assurance which at the finishing of your course would make you more then Conquerors through the Lord Iesus Christ that loved us.

3 ^ly. She was armed with Love; in respect of which vertue I may say of her, as Solomon speaks of the good woman Prov. 31.2. Many daughters have done vertuously, but thou surpassest them all. Her good­nesse in this particular was in the superlative degree before many others of her quality; which will am­ply appeare in the severall streams of affection which flowed from that fountaine of love in her heart. For first if you will view it as it appeared towards her her husband, and so you shall find it streame forth in abundance. Being as most reall so most discreet, [Page 30]hence in the whole course of their lives, so long as they lived together, they so loved that the smallest discontent was not found to prejudice each others affection. A rare president for most married wo­men, who through their indiscretion it oftentimes falls out that small jarres break forth into great quar­rells, yea I had almost said to the separation of con­jugall affection. Let such remember here is a wife worthy their imitation, who by the sweetnesse of her disposition, the amiablenesse of her person, the meaknesse of her behaviour, the resplendant vertues that she was adorned with, did so comply with her husbands disposition, that shee may shine as a rare patterne to light others in the like way to practise. 2 ^ly. if you will view her Love as it streamed forth towards Gods ministers: and here it appeared very great. For of Her, herein I may truly say with S. Paul, she did highly esteem of them for their works sake. She was none of those proud Ladyes, that love to see Gods Ministers stand at a distance from them; least they melt the paint of their faces with the heat of reproofe. But so meek and humble was she, and so willing to give care to heavenly instructions, that now she reaps the fruits of those coelestiall comforts which are conveighed unto the soule by the word of grace. 3 ^ly. If you view Her Love as it ran forth to releive the members of Iesus Christ it here ap­peares great also. She was in this particular like ano­ther Dorcas towards them, full of good works, feed­ing not only their bellies, but also cloathing their [Page 31]backs, releiving them bountifully, maintaining them liberally. So that by Her love they were enabled to live of themselves, who before were not able to maintaine their owne charge. So abounding in good works was this woman, that though Her death be Her owne greatest gaine, yet to many objects of pit­ty will prove the greatest losse. Lastly. I may not for­get that streame of Love, which did most nobly sup­ply the necessity of Her old servants. It's a thing litle thought upon by many great persons, who out of conscience should consider, and provide for their old and faithfull servants. Wee may not wonder to see young serving-mē to become old beggars; when they meet with such unconscionable masters, who often-times instead of rewarding them will take oc­casion to cashiere them; and well may they then beg, who are not able to worke for themselves. But this vertuous person was never of this temper, but as e­ver, so especially at Her death did liberally provide for them. And gave them severall Legacies to aug­ment their stock they had gotten in Her service. Who as herein they shall have cause to remember Her Love, so especially Gods goodnesse in placing them under so gracious a Mistris. Thus you see what an Oceā of Love possest this vertuous foule. And as she was arm'd with Love, so in the last place with Power. God being infinitely gracious to her, in enabling Her to resist, yea overcome the enimies of Her sal­vation. Trampling the world underfoot, as unwil­ling or give any thoughts thereof the smallest entertainement.

Her affections were placed according to the [...] of the soule, onely on things above. Though [...] might labour to tempt and move Her to distrust [...] thoughts, yet all was in vaine. For God had [...] enricht Her soule with the assurance of his favor that the gates of Hell could not prevaile agai [...] Her, so infinitely filled was Her divine soule w [...] heavenly ravishments, that whiles shee was al [...] to speak, uttered nothing but coelestiall ejaculation [...] and when she was deprived of that benefit, lifted [...] Her hands, which were the Indexes of Her con [...] praying; and thus having fought a good fight, and finished her course, kept the faith, she is now an [...] tainer of that Crowne of righteousnesse which S. [...] here speaks of, which crowne the Lord of his in [...] nite mercy give us for his sonne our Saviour [...] Christ his sake, by whom alone wee are more [...] Conquerours. And to whom with the Father and the Eternall spirit; Three persons, one immort [...] and everlivng God, be ascribed as is most due, all honour, and glory, power, praise, might, majesty, and dominion, now and for evermore AMEN.