IT is not at all to be doubted, but that the blessed Apostle St. Paul, who (as he re­ports of himself,) did die daily, and was in Deaths often, did live under a constant Sense of his own Mortality. But yet at the time of his writing this Epistle, (which was, as the Postscript tells us, when he was brought the second time before Nero) he seems to have had more than ordi­nary apprehensions of his approaching End. Death was now already in his view, and coming towards him. So much he lets us know in the Verse before the Text: For I am now ready to be offered, and the time of my Depar­ture is at hand. [...] not so much imminent, as al­ready come.

Now seeing that Death is an Enemy vvhich vve must all encounter; it is all our Concernments to pre­pare for it. And that vve may so do, it vvill be of [Page 6]singular use and advantage to us, to have observ'd how St. Paul, a good, old, and try'd Souldier of Jesus Christ, doth prepare himself to receive the Shock, and to cope with this King of Terrours; and to know what Cordials he makes use of to support his Heart against the Fear of Death approaching.

The Text presents us with a twofold Meditation of St. Paul.

1. A Meditation of vvhat vvas past; a Reflexion upon his former Life vvell-spent. I have fought a good Hight, &c. Ver. 7:

2. A Meditation on what was future; being a Pro­spect into the Life to come, and the Glory of it. Hence­forth, &c. Ver. 8.

The Apostle's Work, and his Reward; his Fidelity, and his Crown. The first whereof hath an Order and Subordination to the other. The way to Happiness is by Holiness without which no man shall ever see the Lord. And the way to have assurance of Eternal Life is, to get the Te­stimony of a good Conscience, that we have led our Lives well here on Earth. And this double Assurance joyn [...]d together, did enable St. Paul to look upon Death but as a Departure, a mild and harmless thing; a De­parture, and that not from home, but from an Inn, to go unto his Father's House. The time of my Departure is at hand.

Medit. 1. I shall begin vvith St. Paul's first Medicati­on, or his Reflexion upon his vvell-led Life. Where­in vve have two things to be consider'd by us. 1. A Character of the Nature of a Christian Life. 2. The comfortable Testimonial which Paul's Conscience gave him, viz. that he had led his Life well. I have fought a good Fight, &c.

1. We have here a Character expressing and setting forth unto us the Nature of a Christian Life; and that under a threefold Metaphor and Allusion. 1. Of a Fight. 2. Of a Course, or Race. 3. Of the Custody or Keeping of something committed to our Trust.

1. The Christian Life is here compared to a Fight, and figuratively so called.

Sometimes the Life of Man is compar'd to a Warfare, in respect of those many Labours and Difficulties vvhich he is vvont to encounter vvithal. Thus Job 7.1. Is there not an appointed time to Man upon the Earth? Where for an appointed Time, the Marginal reading is a Warfare, by vvhich is meant a Time of Warring. According hereunto vve find, that the Roman Legionary Souldiers had a certain Period or Term of Years, sometimes ten, sometimes twenty, or more Years, during vvhich they were to continue listed in the Muster-Roll, and to fight under their Emperour's Banner: but vvhen that Time vvas once expired, then they were said to be Emeriti & Exauctorati, discharged of their Oath, and dismissed [Page 8]from serving any longer, and honourably rewarded vvith Gifts and Possessions. To such a Term of Time Allusion is made, Isa. 40.2. Where it is said of Jerusa­lem, that her Warfare is accomplish'd. And so Rev. 3.12. He that overcometh, shall go no more out, that is, to Warfare, he hath his quietus est.

But if the natural Life of Man be a kind of Warfare, a Christian Life is much more deservedly to be so ac­counted, a Spiritual Warfare. And thus Paul expresseth it, 1 Tim. 1.18. That thou mightest war a good Warfare. And 2 Tim. 2.3. Endure Hardship, as a good Souldier of Jesus Christ.

There is a double sort of Fighting, vvhich Paul hath Allusion to, when he speaks of the Christian Life.

Sometimes he speaks of Fighting in a Military sense, as one Enemy fights with another in the Field, which is properly called Warring. And of this he speaks in the place but now mentioned; [...], that thou mightest war, [...], a good Warfare.

Otherwhile the Apostle speaks of Fighting in an Ago­nistical sense, as Men were wont to fight of old in the Greek Olympicks, or in the Roman Cirque and Amphithea­ter, when they contended for Masteries, where the Victor's Guerdon was Life and Glory. And unto this Paul seems to allude in the Text, as the Word [...], here used by him, doth import. But I shall not be curi­ous to observe the Difference, but speak of them promis­cuously.

The Life of a Christian is fitly compared unto a Fight or Warfare; as will appear by the following Con­siderations.

1. As in War there is always some Cause or other con­tended for; whether it be to revenge Injuries, or to de­fend Life and Liberty, or to obtain Dominion, or to win Glory and Renown: So is it here; Christians have a Cause which they fight in, the Cause of God, the Cause of Christ, and of their own Souls; they contend for the Glory and Honour of God, for the Name and Faith of Christ, for the eternal Salvation of their own Souls. All these are concern'd in our Christian War­fare; all these doth Satan seek to hinder and de­stroy.

2. As in Wars and Fights, so here, are two adverse Parties, Enemies and Antagonists to one another, fight­ing and contending with one another. And those we find to be listed under opposite Generals. On the one side, Jesus Christ, the Prince of Life and Salvation: and under him do fight all true Believers. On the other side is Satan, the Prince of the Power of the Air, and of the Kingdom of Darkness, who ruleth and comman­deth in the Children of Disobedience; and under him are listed Legions of Apostate Spirits, and wicked Men.

The Devil and the World fight against us by Temp­tations on the right hand, and on the left, enticing and [Page 10]alluring us to Sin; terrifying and persecuting us, to drive us from God and Gooodness. And with this Host as­saulting us from without, do combine a Party within us, our mutinous Lusts and Corruptions, the Flesh lusting against the Spirit; without which all Satan's Attempts upon us would be in vain, as we see those against Je­sus Christ were; because, as our Saviour saith, Joh. 14.30. The Prince of this World cometh, and hath nothing in me. No Corruption to side with him, no combustible Mat­ter for his Wild-fire to take hold of; so that all his At­tempts against him were in vain. And so would they be against us also, were it not for those Bosom-Traitors which harbour in our Breasts, those Lusts which war in our Members. It is the Tinder within us, that makes Satan's fiery Darts and Temptations so dangerous to us.

These our Enemies are represented unto us as very formidable and dangerous; and so they are, whether we consider,

1. Their Number. They are very numerous, Le­gions of Devils, and a whole World of wicked Men. But yet if Beelzebub commanded only an Army of Flies, though never so numerous and swarming, the danger were not so great. But add to their Number,

2. Their Power and Might. They are Angels; and how great the natural Power of one single Angel is, wit­ness the Camp of the Assyrians, 2 Kin. 19.35. where one [Page 11]Angel in one Night made a Carnage of no less than an hundred eighty five thousand Men. Hence it is that Angels are said to excel in Strength, Psal. 103. 20. And although Satan and his Train be fallen from their Hap­piness & Holiness, and extremely debauch'd in their Mo­rals; yet their natural Powers do still continue very great; and therefore they are called Principalities and Powers, and spiritual Wickedness in high Places, Eph. 6.12. In high Places, surely a great Advantage in Wrestling, and no less in Fighting.

But although our Enemies were never so numerous, and never so strong, yet if they had no Wisdom to order their Numbers, and to manage their Strength, they might come to Ruin by their own Weight; as we know that great Armies have proved sometimes unweildy and cumbersom to themselves, and by frequent Mutinies have in time fretted themselves to nothing. But,

3. Our Enemies are subtle Enemies, managing their Force with exceeding great Policy and Cunning, and are wont to prevail more by Sleight than Power.

The Devil is called the Old Serpent, (Rev. 12.9.) A Serpent, subtle by Nature; but much more by long Use and Experience, and old Serpent, He hath many Windings and Turnings, many Devices and Stratagems, many Wiles and Methods to circumvent us by.

4. Our Spiritual Enemies are Cruel and Merciless, which makes them still the more dangerous. This adds Will to [Page 12]their Power, and sets their Subtlety on work to contrive Mischief against us. In this respect Satan is said to have been a Murderer from the beginning, John 8.44. And called a red Dragon, Rev. 12.3. A roaring Lion, seeking whom he may devour, 1 Pet. 5.8.

5. This his Malice to our Souls makes him watchful and restless, exceedingly industrious to work us Mischief, and to bring Dishonour unto God. We see with what indefatigable Industry he prosecuted our Savi­our Christ, by tempting him again and again, by slan­dering and blaspheming him, by crucifying him, and even after Death, by denying and belying his Resur­rection. He left no Stone unturn'd, that by any means, if it had been possible, he might have hindred God's Glory, and Man's Salvation.

Thus we see what a dangerous Adversary we have to fight against: whom resist stedfast in the Faith; for we are not ignorant of his Devices. And now 'tis high time to be­think our selves wherewith we may oppose him, and defend our selves.

3. As in other Fightings, so in this Christian Combat, we are furnish'd with Weapons, both for the offensive and defensive Part, and those both of them tried and approved. 2 Cor. 10.4, 5. The Weapons of our Warfare are not carnal, but mighty through God, to the pulling down of strong Holds. And we have the whole Armour of God, which is to be put on by every one of us, that we may [Page 13]be able to stand against the Violence and Wiles of the Devil. The several Parts whereof we may see described, Ephes. 6.13, &c. Truth, Righteousness, and Faith, the Word of God, and Prayer.

Stand therefore upon your watch, having your Loins girt, fight the good Fight of Faith, quit your selves like Men: but be sure you take Christ for your General; he is the Captain of our Salvation, Heb. 2.10. He hath baff­led the Devil, and overcome the World: therefore be of good Comfort; [...]. God will give us the Victory through Jesus Christ our Lord, 1 Cor. 15.57. The Quarrel is ancient, as old as Gen. 3.15. Our Enemies are formidable; but our Cause is good, and God is on our side, and so long who shall be against us? who can stand against him? Not the Gates of Hell, (the Plots and Power of it) nor the Depths of Satan, nor all his whole Militia shall be able ever to prevail against the Church of Christ. Be thou faithful unto Death, and he shall give thee a Crown of Life. For those that conquer shall be rewarded; as shall be shewed anon.

So much briefly of the first Metaphor whereby the Life of a Christian is set forth unto us: It is a Fight, I have fought a good Fight. A good Fight it is in respect of the Cause, good also in respect of the Nature of the Fight, which is to be managed by well-doing; and good also in respect of the Success, which is Victory and Happiness. But I hasten to the next Resemblance of a Christian Life.

2. The Christian Life is compared to a Course, or Race, I have finished my Course. A Course of Life is a Phrase in ordinary use with us at this day; as Spatium vitae decurrere, was with the ancient Romans. But it seems in this Place to have been borrowed by the Apo­stle from the running of a Race used in the Olympick Games by the Grecians, called [...], the very word here used by St. Paul. To this we may observe him of­ten alluding in his Epistles. Heb. 12.1. Let us run with Patience the Race that is set before us, laying aside every weight. And Phil. 3.14. He saith of himself, I press toward the Mark, for the Prize of the high Calling of God in Christ Je­sus; where the Expressions of pressing toward the Mark, and for the Prize, have manifest allusion to the running of a Race.

Now the Race of a Christian is no other than a careful and consciencious and zealous walking in the ways of God, which lead unto Salvation; wherein we shall meet with many hindrances. (1.) The Sin that so easi­ly besets us, which is spoken of in Heb. 12.1. Our Corruption within us, which hopples and intangles us, so that we cannot do the things which we would. (2.) Without us we shall meet with many Rubs laid in our way, many Snares, many Scandals, many Stumbling-blocks, laid by Satan to intrap us, and make us fall. The World's golden Ball of Pleasure and Profit is cast before us, to entice us out of the way; Satan's wild-fire [Page 15]of Persecution is flash'd in our Faces, to affright us from our Christian Course; our way is hedged up with thorns; or else carnal Relations and worldly Interest hang about our Necks, to pull us back. So that there needs much strength of Grace, much Courage and Resolution, much Earnestness and Contention, much Labour and pressing forward, that so we may lay hold on the Prize, Eternal Life, the Crown of Glory, which is held forth to us for a Prize, and shall be given unto us by the Judg, the [...], and Rewarder, if we strive lawfully, and run well. So run therefore, that ye may obtain, 1 Cor. 9.24.

3. The Christian Life is here set forth unto us under the Metaphorof keeping a Trust; I have kept the Faith.

Where by Faith some understand Faithfulness or Fi­delity, that Engagement which is usually given by Soul­diers to their General by an Oath, which is called Sacra­mentum militare. And so to keep the Faith is to keep the Oath, by fighting faithfully, and not falsly betraying the Cause of Christ; neither by a treacherous running over to the Enemy, as a Transfuga partium; nor yet by a cow­ardly running away and drawing back from their Co­lours, deserting the Cause of Christ and the Gospel, which they had sworn to defend; as all of us have in our Baptismal Vow.

But by Faith in this place, I think is rather to be un­derstood Fides quae creditur, the Truth and Faith of Christ in the Gospel: in which sense the Saints are described. [Page 16]( Rev. 14.12.) to be such as keep the Commandments, and the Faith of Jesus.

The Metaphor of keeping this Faith, seems to have been borrowed either from

1. The keeping of a Fort or strong Castle. The Faith and Truth of Christ is a strong Hold, which is committed to the keeping and defending of every Christian Soul; and while we keep this Fortress, that will keep us safe, safe from the power of the Enemy, and we shall be kept by the power of God through Faith unto Salvation, 1 Pet. 1.5. Where the Word [...], signifies properly kept as a Garisson is kept. Or,

2. The keeping of a precious Jewel or Treasure, com­mitted to our charge and custody. The Faith and Truth of Christ is a Depositum committed to us, and intrusted with us. To this St. Jude seems to allude, ( Jude 3.) when he exhorts all to contend earnestly for the Faith which was once delivered unto the Saints. The like Allusion hath St. Paul, when he exhorts Timothy, 1 Tim. 6. ver. 20, 21. O Timothy, keep that which is committed to thy trust: and what that was may appear by the Opposition there subjoyn'd, Avoiding profane and vain Bablings, and oppositions of Science falsly so called; which some professing, have erred concerning the Faith. The Faith was the Depositum, and the god thing committed to Timothy, as Paul phrases it, and exhorts him again to keep, 2 Tim. 1.14. the same which in verse 13. he had expressed in other word, viz. Hold fast [Page 17]the Form of sound Words, which thou hast heard of me, in Faith and Love which is in Christ Jesus.

If we keep this Faith and Truth, that will keep our Souls: for by keeping his Faith we trust in him, and commit our Souls to his keeping, who is the faithful and watchful Lord-Keeper of his Israel. And therefore St. Peter exhorts, Commit the keeping of your Souls to him in well-doing, as unto a faithful Creatour, 1 Pet. 4.19. And this did encourage St. Paul to say, (2 Tim. 1.12.) I know whom I have trusted, and I am perswaded that he is able to keep that which I have committed unto him against that Day. And as our Savi­our Christ did pray to his Father, ( John 17.11.) that he would keep all his Elect, Holy Father, keep through thine own Name, those whom thou hast given me: So he promises ( Rev. 3.10.) to the Church in Philadelphia, Because thou hast kept the Word of my Patience, I also will keep thee from the hour of Temptation.

3. Or else this keeping of the Faith may allude unto a Souldier's keeping of his Station, or a Wrestler keeping of his Ground. But the former are (as I conceive) more proper to the place; and therefore I shall pursue this no further, but come to consider what the thing is which is here meant by keeping the Faith. Now to keep the Faith is,

1. Truly and firmly to believe the Truth of Christ, to assent unfeignedly to it, to receive it, not into the Ear only, but into the Heart also, and there to keep it and cleave unto it.

2. To keep the Truth and Faith of Christ is to obey it; as to keep God's Commandments is to obey and do them. The Truth and Faith of Christ are kept in an holy Life.

3. To keep the Truth and Faith of Christ is to hold it fast by Profession. Thus Christ commends the Church of Pergamus, Rev. 2.13. Thou holdest fast my Name, and hast not denied my Faith; and likewise the Church in Philadelphia, Rev. 3.8. Thou hast kept my Word, & hast not denied my Name.

4. Lastly; The Faith is kept by holding out, and con­stant Continuance and Perseverance in all these, believing, practising and professing it. This is that which receives the promised Reward, Mat. 24.13. He that shall endure unto the end, the same shall be saved. Rev. 2.10. Be thou faith­ful unto Death, and I will give thee a Crown of Life. Paul must finish his Course before he shall receive a Crown. Without this we shall come short of the Prize.

Thus we have briefly surveyed the Character of a Christian Life, which was the first thing observed in St. Paul's first Meditation.

II. The second thing propounded to be consider'd is, the comfortable Testimonial which Paul's Conscience gave him concerning his past Life and Conversation; he was able to say in the sincerity of his Heart, I have fought a good Fight, &c.

St. Paul had long since made it his Exercise, his con­stant Care and Indeavour, to have always a Conscience void of offence towards God, and towards Men, Acts 24.16. [Page 19]And now you see here he reaps the fruit of it.

Accordingly as we use our Consciences, so will they deal by us; if we wound them, they will wound us. If we keep not Peace in our Consciences, how can they speak Peace to us? But if we keep them tender and pure, they will be able to comfort us in our greatest Streights and Difficulties.

St. Paul reflecting upon his Life past, his Conscience told him what he here professes of himself.

First, That he had fought a good Fight, in a good Cause, and that he had fought it well, observing there­in the Commands of his General; That he had been painful and industrious, couragious and undaunted in the Work and Cause of Christ, not only as a Christian, but also as an Apostle and Minister of the Gospel.

He had encounter'd with Elymas at Paphos, Acts 13.

With the Retrivers of Jewish Ceremonies at Antioch, Act. 15.

With Stoicks and Epicureans at Athens, Acts 17.

With beast-like Men, such as Demetrius and his Fol­lowers, at Ephesus, 1 Cor. 15.32.

With Alexander the Copper-Smith; with Hymeneus and Philetus. And in all these Conflicts the Gospel still prevailed, and carried the Victory.

And for his Sufferings, the Instances of his Christian Patience, and passive Fortitude, take that Inventary which himself had drawn up sometime before in his second Epistle to the Corinthians, chap. 11. v. 23, &c. [Page 20]Where he hath with great Eloquence described his Adventures to us: In Labours, abundant, in Stripes above measure, in Prisons frequent, in Deaths oft. V. 24. Of the Jews five times received I fourty Stripes save one. 25. Thrice was I beaten with Rods, once was I stoned, thrice I suffered Ship­wreck, a night and a day I have been in the Deep. 26. In journeying often, in Perils of Waters, in Perils of Robbers, in Perils by mine own Country-men, in Perils by the Heathen, in Perils in the City, in Perils in the Wilderness, in Perils in the Sea, in Perils among false Brethren. 27. In Weariness and Painfulness, in Watchings often, in Hunger and Thirst, in Fastings often, in Cold and Nakedness. These and such like were the Scars and Marks of Honour, which he had received for the Cause of Christ and the Gospel; for the Truth of which he vouches the God of Truth for witness, v. 31. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I ly not.

Briefly; his Conscience told him, that he had run his Race well in the ways of God's Commandments, with Zeal, Industry, and (which is the Crown of all) with Constancy. 1 Cor. 9.26. I therefore so run, not as uncer­tainly; so fight I, not as one that beateth the Air. His Con­science told him that he had kept the Faith committed to his charge; and as Jesus Christ had counted him faithful, putting him into the Ministry, 1 Tim. 1.12. So he had obtained mercy of the Lord to be faithful, 1 Cor. 7.25.

But to wave the Metaphor, I shall shew you plainly [Page 21]these two things. 1. What it was that Paul's Conscience did testify. 2. What use he made of that Testimonial.

1. What it was that Paul's Conscience did testify; what was the Answer of a good Conscience to him: which may be reduced unto these two Heads. 1. Faith and Love and other Graces unfeigned. 2. A sincere and constant Indeavour of universal Obedience.

1. By reflecting upon the Actings of his own Soul, he could discern that he did firmly assent and cleave unto the Truth of Christ with all his Heart; that he did rely upon and trust onely unto the Righteous­ness wrought by JESUS CHRIST for his accep­tance with God, the pardon of his Sin, and his right to the heavenly Kingdom; that he had the other true sa­ving Graces wrought in his Heart by the Spirit of God, whereby he was enabled to side with the Law of God in Judgment and Affection, [ [...],] to vote with and to delight in the Law of God, and to over­bear the Ebullitions and Insurrections of the Flesh, and to mortify it by the Spirit, or renewed Part, and Princi­ple of Spiritual Life that was in him, which is called the inward Man, Rom. 7.22.

These Principles, Habits, and Acts he knew he had; for upon reflexion, he by a rational sense might feel them enabling him and proceeding from him, and so be con­scious of them. And that his Faith and Love and other Graces were unfeigned and genuine, he knew by the [Page 22]Light of the Spirit of God shining through the written Word upon its own work in his heart, and by its speci­al Concourse and Assistance enabling his gracious Soul to exert and put forth such vigorous and lively Acts as might easily be observed by a diligent Reflexion.

The holy Spirit of God is called a Spirit of Wisdom and Revelation, Eph. 1.17. A Spirit of Revelation in respect of the Object, a Spirit of Wisdom in regard of the Faculty.

The visible Object must be enlightned, else it cannot verge or send forth its visible species, without which it cannot be seen; and the Eye must be enlightned also by an internal Light, else it cannot see the Object, though never so conspicuous in it self. Thus also is it here, the Spirit of God doth discover to us the things that are freely given to us of God, the [...], the things of the Spirit; not only Truths which it propounds to us from without, but also the Graces which it works within us: and thus it may be said to reveal the Object to us. But then it doth also inlighten the Eye of the Mind with a spiritual Wisdom, a Spirit of discerning, whereby it distinguishes and discerns the Work of Grace to be true and genuine, by the Characters which are gi­ven of it in the written Word.

2. St. Paul by examining his own Conscience con­cerning the discharge of his Duty in the whole Course of his Life there recorded, could observe (in the latter part of it, viz. ever since his Conversion) a sincere [Page 23]and constant Purpose and diligent Indeavour of univer­sal Obedience to the Will of God, in pursuance of that resignation of himself, mentioned Acts 9.6. Lord, what wilt thou have me to do? His Obedience was sincere, though not sinless; and perfect, though not legally, yet with the allowance of the Evangelical [...]. According to which, aliquid fieri dicitur, quando quod non fit, ignoscitur; when Obedience is sincerely indeavoured, and the Fail­ings of it pardoned.

And these Fruits gave Letters credential to his Faith, that it was a living Faith. Hereby we do know that we know him, if we keep his Commandments, 1 John 2.3. And we know that we have passed from Death to Life, because we love the Brethren. Love is argumentative to prove that we are in a state of Grace, and the Fruits of Love bear wit­ness unto that, 1 John 3.14.

Paul's Conscience told him, that in his Actions he had not dissembled with God, but that he acted out of a Principle of unfeigned Love to him, and in Conscience of his Command; and that he directed his Actions to God's glory as his chief end. Thus much he might be well assured of from the Records of his Conscience, which he had made it his care to keep clear and legible; and though it gave him notice also of his Sins and Failings, yet at the same time it represented them as expiated and cancelled in the Blood of Christ, apprehended by his Faith.

And thus you have seen what the Testimonial was which Paul's Conscience gave him. Now let us come to see,

2. What Use St. Paul makes of this Testimonial. A double Use.

• 1. To assure him of a Crown of Righteousness, and by that Assurance mediately to comfort him against the Fear of Death; of which I shall speak afterwards.
• 2. By this consideration to comfort himself imme­diately, and next way, against the Fear of Death.

The Testimony of a good Conscience, Conscientia rectè factorum, doth arm and support a man against the gastly aspect of approaching Death. For,

What is it that makes Death so terrible unto Mortals, that the very mention of it makes them tremble like an Aspine-leaf? The Apostle tells us, The Sting of Death is Sin, 1 Cor. 15.56. The guilt of Sin upon the Consci­ence is that which puts the Heart into such a palpitation: For the Conscience knowing, that for all those Impie­ties, whereof it keeps the Register, it must come to judg­ment, and the Books must be opened, and every one must be judged according to what is found written in the Books, it dreads Judgment to come, (as Felix did) and cannot but look upon Death as on the grim Serje­ant, that comes to arrest us, and to summon us to judg­ment. This is the Sting in the Tail of Death.

But now a good Conscience, sprinkled with the Blood [Page 25]of Christ, that sincerely reports unto us, that we have by Faith in the Blood of Christ received him for the Pardon of Sin, and gives us in an holy Life in evidence of the Truth of our Faith, doth thereby shew that the Promise of the Gospel, which was made conditional­ly, is now become absolute unto us; and that therefore we are already passed from Death to Life. And then being once assured that our Debts are pardoned, and the Hand-writing cancelled, we fear no longer Death's Arrest, but may say with this Apostle, O Death, where is thy Sting? Thanks be to God, who giveth us the Victory through Jesus Christ our Lord, 1 Cor. 15.55, 56. Thus we see that the Testimony of a good Conscience, (and no­thing else without it) can give us true and solid Com­fort, when we come to dy. A wicked man may, through the hardness of his Heart, and searedness of his Consci­ence, be sensless and stupid in his Death, and so fall down like a Log into Hell-flames. An erroneous Con­science may make a man brave it out, and (with Cur­tius) leap desperately into the Gulf of the Bottomless Pit. An Hypocrite's Conscience may set a fair outside upon it, and dy (possibly) with seeming Joy; but in the midst of Laughter his Heart is sad: his Joy is but like the risus Sardonius, when Men seem to dy laughing; but 'tis rather a Rictus than a Risus, a grinning of the Teeth than Laughter, and shall end in gnashing of Teeth in another World. 'Tis only the Testimony of a good [Page 26]and pure, sincere and enlightned Conscience, that can yield a man good ground of true and solid Comfort.

And therefore St. Paul, being now (as it were) at Death's door, takes this Cordial before he knocks, hath recourse unto his own Conscience for his Letters Testi­monial, drawn up from a Survey of an holy and well­led Life; and here he finds support. And the like he had done before, 2 Cor. 1.12. For our rejoycing is this, the Testimony of our Conscience, that in Simplicity, and godly Sincerity — we have had our Conversation in the World.

This also hath been the Practice and Method of other Saints and Servants of God in Scripture; who, when they were under the apprehension of their approaching Departure, have fetcht their Comfort from the lame Topick, which St. Paul here made use of, viz. the Testimony of a good Conscience concerning their passed Lives and Conversations.

Thus good Hezekiah, Isa. 38.1, &c. having recei­ved that doleful Message, the Sentence of Death, pro­nounced by the mouth of the Prophet, Set thine House in order, for thou shalt dye, and not live, whence does he look for his Comfort, but from the secret witness of his own Soul, testifying unto him the Sincerity of his former Course, which he is willing to have tryed by the Sun­beams of God's own Knowledg, v. 3. Remember now, O Lord, I beseech thee, how I have walke I before thee in Truth, and with a perfect Heart, and have done that which is good in thy sight.

Thus Elijah, sitting under the Juniper-tree, 1 Kin. 19.4. could not with any comfort have desired seri­ously, as he did, that God would take away his Life from him, had he not had this assurance written on the Table of his own Heart, that he had been very Zealous, or Jealous, for the Lord of Hosts, as himself professeth v. 10.1 And how could good old Simeon with joy have sung his Nunc dimittis, had he not known in his Conscience what the Gospel reports of him, that he was a just and devout Man, waiting for the Consolation of Israel? Luk. 2.25.

As ever therefore we desire to find Comfort in our Death, let us lead holy Lives, and keep good Consci­ences, as Paul, and these other Servants of God did. There are scarce any so profligate, and given up to all Impiety, but do desire Comfort when they come to dy. But, alas! by their wicked Lives they have stop't the Minister's mouth, seared the Breasts of Consolation, and cut off those Conduit-pipes which should have con­veyed Comfort into their Souls. There be many, who will be ready to say with Balaam, O let me dy the Death of the Righteous, and let my last end be like his; but they will not live the Life of the Righteous. Mark the per­fect Man, and behold the upright; for the end of that Man is peace. Psal. 37.37. But, alas! what Peace can thy Conscience, or any other, speak to thee, while thy cry­ing Sins and Impieties are so many? Light is sown for the Righteous, and Joy for the Upright in Heart, Psal. 97.11. [Page 28]A man may with as much reason expect to reap where he hath not sown, as to reap Joy and Comfort in Death, without sowing the Seed of it in an holy Life. Sow then in thy Life-time what thou wouldest reap when thou comest to dy.

And thus I have done with St. Paul's First Meditation, or his Reflexion upon his former Life well-spent. I come to the Second.

Medit. 2. St. Paul's second Meditation is a Prospect into the Life to come, and the Glory of it, together with his own Share in it.

Wherein we have these Severals to be taken into our Consideration.

• 1. The Reward it self, called a Crown of Righteousness.
• 2. The Certainty of it, in those words, laid up for me.
• 3. The Bestower of it, the Lord, the Righteous Judg, shall give me.
• 4. The Time, when it shall be bestowed, at that day.

I. The Reward it self, which is no other than Eternal Life, the Glory and Joys of Heaven. Which we have here set forth unto us under the Metaphor of a Crown of Righteousness.

The Joys and Glory of Heaven are called a Crown.

1. Because Eternal Life and Blessedness are promised to us under the Notion of an Heavenly Kingdom, Luk. 12.32. Fear not, little Flock; for it is your Father's good plea­sure to give you the Kingdom. And Christ hath made all [Page 29]his Members Kings and Priests, Rev. 1.6. A Royal Priest­hood, 1 Pet. 2.9. And therefore a Crown or Diadem, which is the Ensign of Majesty and Royalty, is very aptly u­sed to express their future Estate by: which is an Allu­sion to the Political use of the Crown.

2. Eternal Bliss is called a Crown, in allusion to those Crowns or Garlands, which were used in rewarding such as conquered in the Olympick Contentions; which was an Agonistical Use of the Crown, to which St. Paul seems here to have alluded. Those who conquered in Fighting, or overcame in Running, or in Wrestling, had their seve­ral Crowns bestowed on them. Now Paul had fought a good Fight, and had finished his Course; and therefore his Reward shall be a Crown: not like theirs, a corruptible Crown of Flowers, or Herbs, which are soon wither'd; but [...], that never fades, 1 Cor. 9.25. Which is called by our Saviour, a Crown of Life, Rev. 2.10. And by St. Peter, a Crown of Glory, 1 Pet. 5.4. And here by St. Paul, a Crown of Righteousness; and that not as if it were merited by his Righteousness, (as some would have it) but,

• (1.) Because it is a Reward of Righteousness, not of our deserving, but of God's free giving. The Crown is given to such, and such only, as are Righteous, though not for the merit of their Righteousness. God rewards and crowns his own Graces in his Children. Godliness hath the Promises of this Life, and that which is to come.
• (2.) Because it is a Crown due unto the Righteousness [Page 30]and Merits of Jesus Christ, who hath merited it for us, and hath made us Kings and Priests unto his Father.
• (3.) Because it is a Crown which God in Righteous­ness will give unto us, as merited for us by Christ Jesus. Hence it is said emphatically here, which the Lord, the Righteous Judg, shall give me. Christ shall give it adjudi­cando, by adjudging it to us; and his Father tradendo, by delivery: Christ by Sentence; the Father by actual Exe­cution.

So much be spoken of the first Particular, the Re­ward it self. The second follows, which is,

II. The Certainty of this Reward, laid up for me. Where­in we have a double Certitude expressed, 1. Objecti, sive Rei. 2. Subject live Spei & Fidei.

1. Here is a Certitude of the thing it self; the Crown shall certainly and really be bestowed and conferred up­on Paul in the Issue, he shall not miss of it. Thus much is intimated in the word, laid up; which implies,

• (1.) That it is appointed and set apart for him: and so it was Designatione Patris, by the Father's election; Merito Filii, by Christ's purchase; and Promissione Verbi, by the word of Promise.
• (2.) It is prepared and provided. Hence it is called a Kingdom prepared for you from the foundation of the World. Mat. 25.34. And our Saviour tells his Disciples, John 14.2, 3. I go to prepare a place for you. And surely great must that needs be which He prepares, and which hath been so long in preparing.
• [Page 31](3.) Laid up, implyes, that this Crown is kept safe and preserved: hence said to be reserved for us in the Hea­vens, 1 Pet. 1.4. whither none can break through to steal it away.
• (4.) Laid up also, out of sight, to be seen only by the Eye of Faith; Hope which is laid up for you in Heaven, Col. 1.5. Not seen, but nevertheless sure, because safe­ly laid up; and being discerned by the Eye of Faith, it ministers abundant cause of Joy and Comfort, as may be inferred from 1 Pet. 1.8.

2. Here St. Paul professes a Certitude or Assurance, which he had in his own Soul, that he should receive the Crown: For me, for him in particular. David saith, Verily there is a Reward for the Righteous; but Paul saith, for me, by a particular application to himself.

A true Believer then (it seems) may attain unto an assurance of his own salvation. He may be assured of his present state, that he is passed from Death to Life; and he may be assured also, that he shall persevere, and be kept by the Power of God through Faith unto Salvation. And therefore St. Peter exhorts to give all diligence to make your Calling and Election sure, 2 Pet. 1.10. Our Election by our Calling: observe the order. And St. Paul speaketh ex­presly, Rom. 8.38, 39. I am perswaded, that neither Death, nor Life,— shall separate us from the Love of God which is in Christ Jesus our Lord. There he declares his assurance of Perseverance; and he speaks for others as well as himself, [Page 32] separate us. And so here in the Text, Not to me only, but unto all them also that love his appearing. And the way to at­tain unto this assurance of Perseverance and Salvation, St. Peter hath shewed us, 2 Pet. 1.5, 8, 10. Add unto Faith Vertue, and to Vertue Knowledg, &c. (1.) Get true Grace into your hearts, a Principle of spiritual Life, and grow in Grace. (2.) Act Grace vigorously. For if these things be in you, and abound, they make you that you shall nei­ther be barren nor unfruitful: for if ye do these things, ye shall never fall. And surely they may know that they do them. In like manner St. Paul argues here, I have fought a good Fight, &c. Henceforth, [...]. The word in the Greek hath the force of an Illative, therefore, ergo or igitur, (and so we may find it translated in H. Stephan.) as if Paul had here said more expresly, Hence I conclude and infer; it remains and follows, not only in sequence of Time, but by consequence and force of Argument; relinquitur tanquam emergens è praemissis, it follows from the premisses of an holy Life; There is laid up for me a Crown of Life.

Where St. Paul's way of arguing himself into his As­surance is very observable, and deserves to be taken no­tice of, as the best and most usual way whereby all Be­lievers may come to be assured of their Salvation. And thus he argues:

All those that love Christ's appearing, shall receive a Crown of Righteousness:

But I am one of those who love Christ's appearing: [Page 33]Therefore I shall receive a Crown of Righteousness.

The Major, or the first of these Propositions, is ex­press in the end of this 8th Verse, which Paul was assured of by Faith in the Promises, made in general in the Word of God: Whosoever believeth, shall not dye, but hath everlasting Life, &c.

The Minor, or second Proposition, he gives us the Proof of, in that his Profession; I have fought a good Fight, I have finished my Course; I have kept the Faith; which who­soever do, do also love Christ's appearing: And there­fore they are put here by Paul, as Characteristical of the same Persons.

If you will have the Argument in form take it thus: All that have fought a good Fight, love Christ's ap­pearing:

But I have fought a good Fight:

Therefore I love Christ's appearing.

How St. Paul came to be assured that he had fought a good Fight, I shewed before; briefly now; He knew that he believed, that he had fought, and run, and kept the Faith, by reflecting upon the Operations of his own Soul; as a Man that thinks, may be assured that he thinks, by a kind of rational Sensation, whereby the Soul is conscious of its own Acts. But that his Faith and other Graces were true and genuine, he might gather from the effects and fruits of them, as here (we see) he doth from his Fighting and Running, and from observing his own Sincerity in the [Page 34]answer of a good Conscience and Faith unfeigned; while the Spirit of Grace doth by shining upon its own work in his Heart illuminate the Object, and by enlight­ning the eyes of his Soul enable the Faculty to apprehend and discern that Object, that it is indeed the genuine Work of the Spirit in his Soul. And thus the holy Spirit of God, by making us to know the things that are freely gi­ven unto us of God, 1 Cor. 2.12. doth bear witness with our Spirits, that we are the Children of God, Rom. 8.16.

I will not deny but that this Assurance which Paul had was a special Priviledg, not common to all, nor to many true Believers. All true Believers have not Assurance; some have not yet attained to it, others may have lost it; yet all must endeavour after it, and all may attain to it, seeing the Grounds and Arguments whence it may be inferred, are common to all in some degree. But they being eminent in St. Paul, his Knowledg clearer, his Love stronger, his Zeal hotter, his Obedience greater than those of others; hence his Assurance was fuller, and few can arrive to his pitch. Yet since all true Believers have like kind of Evidence, in suo quis (que) modulo, according to their several measures, and have the general Promises; do believe and endure to the end, and are faithful unto the death; therefore all true Believers may possibly at­tain to be assured of their present state of Salvation, and that they shall persevere therein, and so in the end enter into the Kingdom of Glory, and receive the end of their Hopes, the Salvation of their Souls.

No danger that this Doctrine of Believers, being as­sured of their Salvation, should encourage them in the least to indulge themselves to commit Sin, seeing it ariseth and is cherished ex intuitu, from the beholding of the actings of Grace in our hearts and lives. Holiness of life is the ground of Assurance; if that once flag, this must needs also fail: for if upon reflexion we find our lives unholy, this cuts the sinews of Assurance by taking away the Argument, by force whereof it is, and with­out which it cannot be, inferred or concluded. Extra studium Sanctitatis & usum Mediorum, non potest in actum exire haec Fidei persuasio, was the Suffrage of our Divines concerning assurance of Perseverance.

But I am call'd away to consider the other particu­lars, which yet remain to be spoken to; and I shall do it very briefly.

3. The Bestower of this Reward. The Lord, the righ­teous Judge. By the Lord here, is meant the Lord Jesus Christ, as appears by that which is added, the righteous Judge; for unto Him hath God the Father committed all Judgment, even to the Son. The Person of CHRIST God-Man, shall execute and actually exercise the Acts of Judging at the last Day. Hence it is said, Act. 17.31. God hath appointed a Day wherein he will judge the World by the Man CHRIST JESUS. And Christ himself saith, Mat. 7.23. I will profess unto them, I never knew you; depart from me. And Rev. 2.10. I will give thee a Crown of Life.

There is one in the World, who undertakes to dis­pose of earthly Crowns and Scepters to whomsoever he pleases; yea, and of the Crown of Righteousness too, and the Kingdom of Heaven; wherein yet he falls short of the modesty of him, whose true Vicegerent he is, for He pretended no further than to give all the Kingdoms of the Earth, and the glory of them. Luke 4.5, 6. All this is delivered unto me, and to whomsoever I will, give it. But what ever others may pretend unto, The Lord Jesus Christ is the only dispenser of this Crown of Righteousness, the Crown of heavenly Glory. Jesus Christ he is Judge.

Which speaks infinite Comfort unto all true Belie­vers; their Advocate shall be their Judge, and there­fore they may promise themselves all lawful favour: But he is a Righteous Judge; this affords further comfort, He is faithful who has promised; His Promises are Yea, and Amen. By his free Promise he hath made himself a deb­tor; though not so much to us, as to himself, and his own truth. So that it is now but a righteous thing with God to recompence rest unto his persecuted Servants, 2 Thess. 1.7.

4. The last thing to be considered in the words, is the time when this Crown of Righteousness shall be given to Paul. At that day, viz. when [...] the Lord Jesus shall be revealed from Heaven with his mighty Angels, as we have it in the place last cited. Which time our Saviour [Page 37]points out by [...], Mat. 7.22. in that day, by way of emphasis. And so St. Paul loves to call it, as he doth three several times in this Epistle. Chap. 1.12. He is able to keep that which I have committed to him against [that Day.] And Vers. 18. The Lord grant that he may find mer­cy at that Day. The Day of the General Judgment lay uppermost in Paul's mind, and his thoughts ran much upon it; and no wonder if his eye was always upon his Crown, for that is the time when he shall receive this Crown of Righteousness.

It is true indeed, that at the day of Death, when the faithful Soul shall return to God that gave it, and be resigned up into the hands of Jesus Christ, it shall be perfected in Holiness, and enter into the Kingdom of Heaven: but the glory shall not be perfect and com­pleat until such time as the Body, which has been the Souls yoke-fellow and companion in doing and suffer­ing for Christ here, shall be redeemed from the Grave, (for which we are said to wait, Rom. 8.23. Hence the Souls from under the Altar cry, how long? Rev. 6.10. and hence it is that the Spirit and the Bride say, Come, Rev. 22.17. Come quickly, v. 20.) Then shall the Soul and Body (now again united) be presented to Jesus Christ at his appearing, and so the whole Man shall be rewarded, and be for ever with the Lord.

At the day of Death shall be a privy Sessions for every particular Soul; but the general Assize shall be at that [Page 38]Day, that great Day of Universal Judgment. The be­lieving Soul at the day of Death shall enter into the Heavenly Kingdom; but the Solemnity of its Coro­nation shall be deferred till that day; then, and not till then, shall its Glory and Happiness be compleated.

And thus much briefly be spoken concerning St. Paul's Second Meditation, wherein he expresses his Assurance of a glorious Reward, a Crown of Righteousness. Now let us only see what Use he makes of this Assurance, and so conclude.

Assurance of Salvation is of use unto Believers, to encou­rage them to set upon their Duty with zeal and cheerful­ness, by inflaming their Love to God, the Principle of their Obedience. Who will not be encouraged to fight couragiously, that is assured of Victory? And the La­bourer works cheerfully, when he is once assured that he shall receive his pay when his work is done. And there­fore St. Paul exhorts, 1 Cor. 15.58. Therefore, my beloved Brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord; forasmuch as ye know that your Labour is not in vain in the Lord.

But the Use which St. Paul here makes of his Assurance is, to comfort him against Death approaching. The Testimo­ny of his Conscience clear'd from the guilt of Sin, did take away the Sting and Fear of Death: but this his Cer­tainty and Assurance of Glory doth make Death, not on­ly not formidable to him, but desirable; when once he [Page 39]could say, as he did, 2 Cor. 5.1. We know that if our earthly House of this Tabernacle were dissolved, we have a Building of God, an House not made with hands, eternal in the Heavens. It is no wonder if he said, ( Phil. 1.23.) that he had a desire to depart, and to be with Christ. And when he had said, 1 Thess. 4.17. So shall we ever be with the Lord; he might well add in the next verse, Wherefore comfort one another with these words. This Consideration affords Comfort un­to all faithful Souls in respect of themselves; so also to the surviving Relations of such, as have with St. Paul, fought a good Fight, and finish'd their Course, and kept the Faith, inasmuch as for all such there is laid up a Crown of Righteousness, a Crown of Life and Glory, which the Lord, the Righteous Judg, shall give them at that day.

In which Number we may confidently reckon that vertuous Lady, and precious Servant of Jesus Christ, the Lady Elizabeth Alston, whose Funerals we now celebrate. Concerning whom very much might with truth be spo­ken in her commendation; but the suddenness of the Occasion, and the time of the Night, will not allow me to speak much; yet something I crave leave to speak of her. Not that she her self, when alive, desired the praises of men; nor that she needs them now, being al­ready in the possession of heavenly Glory: but that we by recounting to our selves some of her Vertues, may become sensible of the greatness of our own loss; and setting her eminent Graces before our Eyes, may both [Page 40]make them the matter of our giving praise and glory to God, and also the Copy and Example of our Christian Imitation.

She was descended of an eminent Family, the Saint-Johns of Woodford in Northampton-shire. But she was more highly descended than so, and better born, being born a­gain, [...], from above (as some interpret the word) and so, neerly related unto him who is called the Branch, or Day-spring from on high, the Lord of life and glory, the Prince of Peace, and Saviour of us all. By this Line she was a Child of God, and born Heir apparent of the Kingdom of Heaven. For God did even in her tender years season her Heart with Grace, and thereby take pos­session of her, bespeaking her (as it were) betimes, and fit­ting her for that work, which he afterwards made use of her in, viz. the seasoning of others with Religion, and the holding forth the power of Godliness in the midst of a crooked and perverse Generation, among whom she did shine as a Light in the World, and did let her Light, so to shine before men, as that they might see her good Works, and glorify her heavenly Father.

She was towards her Conjugal Relation, a most lo­ving, faithful and dutiful Wife, an Help meet for him.

Towards her Children, a most tender and careful Mother, whom she did not satisfy her self to have once brought forth, but (as St. Paul saith he did of his Galati­ans, Gal. 4.19.) she travailed again of them, that Christ might be formed in them.

She was to her Servants kind and merciful, especi­ally to their Souls. Towards all her Friends true and faithful. Towards all with whom she conversed, ex­ceeding humble and courteous; condescending very much towards them of low degree, and especially lo­ving those among them in whom she observed but any inclinations to God and Goodness.

But remarkable were her Charity and Piety.

Her Charity, in supplying the wants of the Indigent, not onely with Food and Physick for their Bodies, (wherein she expended not a little) but also with Phy­sick for their Souls, by her wholsom counsel and advice, vvhich she was ready to bestow on all that needed it.

Her Piety towards God was most eminent, she being careful to walk closely and conscientiously with him; and as he had blessed her with good natural Abilities, so she was careful to improve them by diligent Read­ing and Meditation, and thereby having gained a good stock of Knowledg, she reduced it to practice, the right end of knowing.

Witness her constant Closet-devotions, and seeking God in private; to vvhich she received many gracious Returns, if not in kind, yet in kindness; if not in the particu­lar things which she asked for, yet in submission to God's Will, and in the graces and comforts of his Spirit, as she her self had made the observation. Witness her con­scientious care that the Duties of Religion might be maintain'd and kept up in her Family. And how dili­gent [Page 42]she was in her attendance upon the publick Preach­ing of the Word of God, most of you are Witnesses; and how desirous she was that all others should do the like. And it is well known to some how much she be­wail'd the vvithdrawing of others from the publick Or­dinance, the means of their Salvation, endeavouring to reclaim them.

This was the constant course and tenour of her Life, vvhich vvas a living practice of Piety, and a constant vvalking vvith God, (as Enoch's life vvas): and God took her unto himself; her, vvho had lived to him here, to live with him for ever; her, who had walked with him on Earth, to rest with him for ever in Heaven.

Indeed her departure hence vvas very sudden, (as it has been of many others lately hereabouts) yet it was more sudden unto others than to her self. For Death is not sudden to those who expected it, and provided for it.

That she vvas provided and prepared for Death, I do not in the least question; her holy Life vvas a conti­nual preparation for Death, so that she might say vvith St. Paul, I die daily. Those many Afflictions wherewith God was pleased to exercise her, frequent sickness, and many bodily infirmities, loss of Children and other near Relations, had weaned her from the World, and taught her humbly to submit to God's will when ever he should call; but the sense of God's Love in Christ to her Soul, had made her more than vvilling to depart, and to be vvith Christ.

As for her expectation of Death, she had long ex­pected that it would be sudden, having been often heard to say that she should die of an Apoplexy, which usually gives no great warning. But for her expectation of death at that time when it came, I have not heard it was of any long standing, she being on Saturday last (the eighth of September) about ten in the morning surprized with an extraordinary coldness in her left hand, which caus'd her hasten up into her Chamber, where within a little time the disease took her Head, (the fountain of Sense and Reason) and from thence sliding down into her Heart, (the Citadel of Life) did vvithin the space of two hours put an end unto her days: (Watch therefore, for ye know not what hour your Lord cometh.) But as sudden as her end was, she was so far aware of it (blessed be God) that she vvas able to say vvith St. Paul, (in the verse before my Text) The time of my departure is at hand; for to that purpose did she express her self to one of her Servants, saying, My time is but short, shorter than you imagine. And then in the words of holy Job, declar'd her firm trust in Christ, I know that my Redeemer liveth. And the last words which she was heard to speak were Jesus Christ, into vvhose hands (as we may well suppose) she did at that time commend her Spirit. The Lord Jesus Christ, her Saviour, vvhom she had in her heart while she lived, she had in her mouth as she died, and now doubtless hath him in her arms, and shall be ever with the Lord. Indeed she had expressed formerly a desire that God vvould [Page 44]please to give her time to speak to her Friends at part­ing: This he was not pleased to grant her, but the acti­ons of her life, and those many good Counsels vvhich she gave in her life-time are still vocal; and by them, though dead, she still speaketh. And I hope her nearest Relations, and others also, will allow her living Coun­sel and Example, the force of dying-words, to be conti­nually sounding in their ears, and always thought upon in their minds, to excite them to the practice of that which she thereby left recommended to them.

But in the easiness of her passage God granted, if not prevented her desires. The Jews say Moses died binshikah, by a kiss from the mouth of God, because it is said, Deut. 34.5. that he died [...] upon the Mouth of the Lord, or according to the Word of the Lord; and that God drew his Soul out of his Body with a Kiss. But thus much we are sure of, that God said unto him, Deut. 32.49, 50. Get thee up, and die in the Mount. So did he seem to say unto this his Servant also, Go up into thy Chamber, and die there: and so she did. The Messenger of Death took her by the left hand, and led her home unto her Father's House. Where let us leave her to her eternal rest, and pray earnestly to God, That as she brought Religion, and a Blessing along with her into this Worthy Family, and this Unworthy Place; so in answer to her many, many Prayers, the Blessing and good Presence of God may be continued to us now she is dead and gone.