A SERMON AT THE FUNERAL OF THE Lady ELIZABETH ALSTON. WIFE of Sir THOMAS ALSTON, Knight and Baronet; Preached in the Parish-Church of Woodhill in Bedford-shire, Septemb. 10. 1677. By WILLIAM DILLINGHAM, D. D. and rector there. Now Published at the Instance of her nearest Relations.  
LONDON, Printed for Jonathan Robinson, at the Gold Lion in St. Paul's Church yard. 1678.   compartment or black outline of the shape of a tombstone  

Imprimatur.  
Novemb. 1. 1677. C. Alston, R.P.D. Hen. Episc. Lond. à Sacris Domest.   
2 TIM. 4.7, 8. 
I have fought a good Fight, I have finished my Course, I have kept the Faith. Henceforth is laid up for me a Crown of Righteousness; which the Lord, the Righteous Judge, shall give me at that day.  
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 which we must all encounter; it is all our Concernments to prepare for it. And that we may so do, it will be of singular use and advantage to us, to have observed how St. Paul, a good, old, and tried Soldier of Jesus Christ, doth prepare himself to receive the Shock, and to cope with this King of Terrors; 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 what was passed; a Reflection upon his former Life well-spent. I have fought a good Hight, etc. Ver. 7:  
2. A Meditation on what was future; being a Prospect into the Life to come, and the Glory of it. Henceforth, etc. 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 with St. Paul's first Medication, or his Reflection upon his well-led Life. Wherein we have two things to be considered 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, etc.  
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 compared to a Warfare, in respect of those many Labours and Difficulties which he is want to encounter withal. 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 which is meant a Time of Warring. According hereunto we find, that the Roman Legionary Soldiers had a certain Period or Term of Years, sometimes ten, sometimes twenty, or more Years, during which they were to continue listed in the Muster-Roll, and to fight under their Emperor's Banner: but when that Time was once expired, than they were said to be Emeriti & Exauctorati, discharged of their Oath, and dismissed from serving any longer, and honourably rewarded with 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 accomplished. 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 Soldier of Jesus Christ.  
There is a double sort of Fight, which Paul hath Allusion to, when he speaks of the Christian Life.  
Sometimes he speaks of Fight 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 Fight in an Agonistical sense, as Men were wont to fight of old in the Greek Olympics, or in the Roman Cirque and Amphitheatre, 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 concerned 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 alluring us to Sin; terrifying and persecuting us, to drive us from God and goodness. 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 Wildfire 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 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 debauched 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 Fight.  
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 unwieldy and cumbersome 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 Wind and Turn, 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 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 unturned, that by any means, if it had been possible, he might have hindered God's Glory, and Man's Salvation.  
Thus we see what a dangerous Adversary we have to fight against: whom resist steadfast in the Faith; for we are not ignorant of his Devices. And now 'tis high time to bethink ourselves wherewith we may oppose him, and defend ourselves.  
3. As in other Fightings, so in this Christian Combat, we are furnished 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 be able to stand against the Violence and Wiles of the Devil. The several Parts whereof we may see described, Ephes. 6.13, etc. 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 yourselves 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 showed 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 Olympic 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 conscientious 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 entangles 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 entrap 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 wildfire of Persecution is flashed 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 Judge, 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 Soldiers to their General by an Oath, which is called Sacramentum militare. And so to keep the Faith is to keep the Oath, by fight faithfully, and not falsely 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. (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 entrusted with us. To this St. Judas seems to allude, (Judas 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 subjoined, Avoiding profane and vain Babble, and oppositions of Science falsely 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 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 Creator, 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 persuaded 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 Soldiers 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. last; 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 considered 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, etc.  
St. Paul had long since made it his Exercise, his constant Care and Endeavour, to have always a Conscience void of offence towards God, and towards Men, Acts 24.16. 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 straits 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, courageous 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 encountered with Elymas at Paphos, Acts 13.  
With the Retrivers of Jewish Ceremonies at Antioch, Act. 15.  
With Stoics and Epicureans at Athens, Acts 17.  
With beastlike Men, such as Demetrius and his Followers, at Ephesus, 1 Cor. 15.32.  
With Alexander the Coppersmith; 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, etc. 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 forty 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 Countrymen, 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 Watch often, in Hunger and Thirst, in Fast 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 lie 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 show you plainly 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 Grace's unfeigned. 2. A sincere and constant Endeavour 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 only 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 Judgement 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 reflection, 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 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 Reflection.  
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 enlightened, else it cannot verge or send forth its visible species, without which it cannot be seen; and the Eye must be enlightened also by an internal Light, else it cannot see the Object, though never so conspicuous in itself. 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 than it doth also enlighten 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 and constant Purpose and diligent Endeavour 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 endeavoured, 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 canceled 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 ghastly 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 judgement, and the Books must be opened, and every one must be judged according to what is found written in the Books, it dreads Judgement to come, (as Felix did) and cannot but look upon Death as on the grim Sergeant, that comes to arrest us, and to summon us to judgement. This is the Sting in the Tail of Death.  
But now a good Conscience, sprinkled with the Blood 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 show 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 Handwriting canceled, 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 die. A wicked man may, through the hardness of his Heart, and searedness of his Conscience, be senseless 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 die (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 die 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 and pure, sincere and enlightened 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 well-led Life; and here he finds support. And the like he had done before, 2 Cor. 1.12. For our rejoicing 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 fetched 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, etc. having received that doleful Message, the Sentence of Death, pronounced by the mouth of the Prophet, Set thine House in order, for thou shalt die, 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 tried by the Sunbeams of God's own Knowledge, v. 3. Remember now, O Lord, I beseech thee, how I have walk 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 die. But, alas! by their wicked Lives they have stopped 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 die 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. 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 wouldst reap when thou comest to die.  
And thus I have done with St. Paul's First Meditation, or his Reflection 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 itself, 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 Judge, shall give me.  
4. The Time, when it shall be bestowed, at that day.   
I. The Reward itself, 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 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 Olympic Contentions; which was an Agonistical Use of the Crown, to which St. Paul seems here to have alluded. Those who conquered in Fight, 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 withered; 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 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 Judge, 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 itself. 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 itself; 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.  
(3.) Laid up, implies, 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 expressly, Rom. 8.38, 39 I am persuaded, 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, 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 showed us, 2 Pet. 1.5, 8, 10. Add unto Faith Virtue, and to Virtue Knowledge, etc. (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, etc. 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 expressly, 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 premises 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: 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 die, but hath everlasting Life, etc.  
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 shown 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 Fight and Running, and from observing his own Sincerity in the 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 enlightening 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 Privilege, 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 Knowledge 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 quisque 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 reflection 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 called 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 Judgement, 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 Sceptres 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 recompense 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 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 Judgement 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 complete 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 Day, that great Day of Universal Judgement. 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 completed.  
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 courageously, 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 steadfast, 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 cleared 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 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 departed, 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 finished 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 Judge, shall give them at that day.  
In which Number we may confidently reckon that virtuous 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 herself, 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 ourselves some of her Virtues, may become sensible of the greatness of our own loss; and setting her eminent Graces before our Eyes, may both 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 Northamptonshire. But she was more highly descended than so, and better born, being born again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from above (as some interpret the word) and so, nearly related unto him who is called the Branch, or Dayspring 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 herself 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 form 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 only with Food and Physic for their Bodies, (wherein she expended not a little) but also with Physic for their Souls, by her wholesome counsel and advice, which 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 Knowledge, she reduced it to practice, the right end of knowing.  
Witness her constant Closet-devotions, and seeking God in private; to which 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 herself had made the observation. Witness her conscientious care that the Duties of Religion might be maintained and kept up in her Family. And how diligent she was in her attendance upon the public 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 bewailed the withdrawing of others from the public Ordinance, the means of their Salvation, endeavouring to reclaim them.  
This was the constant course and tenor of her Life, which was a living practice of Piety, and a constant walking with God, (as Enoch's life was): and God took her unto himself; her, who 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 was very sudden, (as it has been of many others lately hereabouts) yet it was more sudden unto others than to herself. For Death is not sudden to those who expected it, and provided for it.  
That she was provided and prepared for Death, I do not in the least question; her holy Life was a continual preparation for Death, so that she might say with 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 willing to departed, and to be with 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 surprised with an extraordinary coldness in her left hand, which caused 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 within 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 ware of it (blessed be God) that she was able to say with St. Paul, (in the verse before my Text) The time of my departure is at hand; for to that purpose did she express herself to one of her Servants, saying, My time is but short, shorter than you imagine. And then in the words of holy Job, declared 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 whose hands (as we may well suppose) she did at that time commend her Spirit. The Lord Jesus Christ, her Saviour, whom 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 would 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 which 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.  
FINIS.