A SERMON PREACHED BEFORE HIS MAJESTY AT THE COURT AT GREENWICH the 2. of JULY. 1632.  
BY GEO: JAY Mr. OF ARTS AND LATE STUDENT OF CHRIST-CHURCH in OXON.  
Imprinted at London by Augustine Mathewes. 1632.   

TO THE RIGHT HONOURABLE, THE COUNTESS OF DENBEIGH, LADY OF HER MAJESTY'S Bedchamber, and Mistress of her Robes.  
RIGHT HONOURABLE,  
SOme that have conceived better of this than I can at the hearing (though it received little advantage by my delivery) thought it worthy to be published, to which when I was persuaded, I did not much study to whom I should dedicate it. For to whom should I present my service in this kind, but to her, who of all others hath given so many notable examples of religion, and so much cherished the professors of it, and myself amongst the rest. Religion and learning in these latter days never found a greater Patroness. You have been the good Angel that when the waters were troubled have helped the distressed into the pool. 
john 5.2.  The grapes in Babel sent upon a time to the Vine leaves in judaea desiring their shadow, lest they were parched with the heat: 
Talmud Cholm. 62.1  Our succourless clusters need not send so fare for protection, did your branches spread (under which the beasts of the field, 
Dan. 4.12.  and the fowls of heaven had their habitations) as heretofore when the great Duke (my gracious Master for a moment) your illustrious brother lived. 
During the intended expedition to Rochel.  were your power as great as then, or as your disposition is good, my hopes would live though his excellency and my noble Lord of Anglesey, (whom I shall ever name with honour and sorrow) are dead. And I make no question but that I should only find an exchange, not a loss, and at last a happy success of those many gracious references, from his sacred Majesty (whom God preserve) for which I shall ever think myself bound to thank your Honour and your noble kinsman Master Porter.  
How can I conceive otherwise since your Honour lately without request freely, and voluntarily offered me preferment of your own, until you could procure me better. I presume you desire not to have this published, 
Math. 9.30.  yet our Saviour that charged the two blind men that they should tell no man, 
Luke 17.18.  did not mislike the turning back of the thankful stranger: should I conceal it, I should not do right to your sweet and noble disposition, and leave in in some (it may be) a suspicion of my unthankfulness: For which pious expression of your favour unto me, as also your many precedent (besides the reward which such works of charity carry with them) your Ladyship shall ever have my prayers and thankes, and as the humble acknowledgement of my obligation to your Honour, so any future service when you shall please to descend so low as to command it from  
Your Honour's humble beadsman to dispose of GEO: JAY.   

A SERMON PREACHED AT THE COURT.  REVEL. 2.10. 
Be thou faithful unto Death, and I will give thee a Crown of life.  
GOd is the best Paymaster, he that labours in his Vineyard shall be sure of his hire though he comes at the last hour, Math. 20.9. They that doubled their talents in the Gospel received not verbal but real rewards, Math. 25.20. And a cup of cold water given in his name shall not be unpaid for, Math. 10.42. And the faith of the thief upon the Cross at the last gasp shall be recompensed with a place in Paradise, Luk. 23.43. If Abraham will walk before God, and be perfect, he will make a covenant with him, and bless him exceedingly, Gen. 17.1.2. God's reward and man's service are Relatives: Posito uno, ponitur & alterum, Say the one, and you cannot deny the other. If our obedience precede, his blessings will follow, if one be in the premises, the other will be in the conclusion; if we come before his presence with praise, and thanksgiving, and show ourselves glad in him with Psalms, he will be merciful unto us, and bless us, and show us the light of his countenance, and be merciful unto us; Fac hoc, & vives, Do this and thou art sure of life everlasting, Luk. 10.28. Sure to eat of the Tree of life, as in the seventh verse of this chapter, sure not to be hurt of the second death, as in the eleaventh verse, and according to my Text, Esto fidelis, and Corona vitae will follow, it is God that says it. Be thou faithful, etc.  
Which words you are to understand as spoken by Christ jesus the head to every faithful member of his Church, to whom he proposeth a duty to be performed, Faithfulness unto death, and a reward to be received, a crown of life.  
So as the division is easy, a duty, and a promise. In the duty I observe two things. First the substance, or matter of it, Faithfulness, we must be faithful. Secondly the Determination, Extent or Measure of it, until Death.  
In the Promise, I also observe two things. First the reward itself, a Crown, I will give thee a Crown. Secondly the specification, or quality of the Reward, an immortal Crown, I will give thee a Crown of life.  

Be thou faithful, etc.  
I begin with the first part, our service: And good reason our service should go before the Reward to our service. Therefore first we are to be faithful. Be thou faithful unto Death, etc.  
And I will proceed according to the order of nature, and consider first the substance of faithfulness, and then the continuance. And then I shall tell you by this word faithfulness, we are not to understand that habit of the soul, whereby we apprehend, and lay hold upon the mercy and favour of God in our regeneration, and first conversion, which the scripture calls faith, and whereby we believe, and yield assent unto all the articles of our Christian doctrine, which is the root and fountain of all Christian duties. But we are to conceive it of that faithfulness which springs as an effect or fruit from that root, and includes a just discharge of those duties which God requires at our hands: As also an universal obedience to all his Commandments. You know that we are all Stewards unto the great Lord of heaven, and sent into the earth to traffic and negotiate with those talents which he hath committed to every one of us in our several places. Now saith Saint Paul in the 1. Cor. 4. that it is required in a Steward, that he be found faithful, that is justly, and honestly to husband, and dispense those things that are entrusted to his charge, according to the will and pleasure of his Lord and Master.  
Now the main rule that must direct us in the guiding and governing of all our purposes, behaviours, and actions must be the glory of God; He hath created all things for his own sake saith Solomon, Prov. 16. that is, for his own glory. This is the tribute that he requires of every man, this must arise unto him out of every action; We are not our own saith the Apostle, we are bought with a price, 
1. Cor. 6.20.  therefore glorify God in your bodies and in your souls. The whole man must be faithful in giving God his glory; the thoughts that we think they must be religiously, and faithfully conceived to the honour of God. I will give thankes unto God secretly amongst the faithful, saith the Psalmist, Psal. 111.1. And yet not only in our thoughts secretly, but in our words openly, in the congregation, as it followeth in the end of the same verse.  
And as we must be faithful in glorifying him in our thoughts and words, so likewise in our deeds; the light whereof must so shine before men, that they seeing our good works may glorify God our Father which is in Heaven.  
And note what a strict course the Lord hath taken for the gathering up of this tribute of his glory out of every thing. He will call us to a reckoning for our secretest cogitations: Inquisition shall be made into our very thoughts. If you speak but a word that doth not some way or other tend to his glory, 'tis an idle word, and we must account for idle words in the day of judgement; if then we do a deed that aims not at this end, shall we think not to be questioned for it? We must all appear before the judgement seat of the Lord, to give an account of those things that we have done in the body. Therefore our body and our soul, our thoughts, words and deeds, must all be ordered, and husbanded so faithfully and justly, that God may have his due, his Honour, and his Glory by it. And if we have been faithful in a little, he will make us Rulers over much, Math. 25.23. And by way of commendation tell us, It is well done good and faithful servants, and then bid us enter into our Master's joy, where we shall have a Crown of life, if we have discharged our duty as much as in us lies, and been obedient and faithful unto Death. And that is my second part, the continuance, extent or measure of our thankfulness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath a twofold meaning, and may yield us matter of instruction both ways. For first, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is unto death, and then it signifies such a service, and such faithfulness, as will not shrink at any affliction, or prosecution whatsoever, but goes on courageously, and resolutely if need be to the laying down of our life, and continues faithful even unto death. Secondly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies until death, and then it betookens such a service, and such an obedience as continues all our life long, never fails of the discharge of ' its duty as long as we have a day to live, but continues, and goes on from day to day, from year to year, as long as we have any being, even until death.  
First then our duty must be strong, substantial, well wrought, and close woven, and such as will not shrink, neither with the water of affliction, nor with the fire of persecution, nor be shaken with the wind of temptation, but endure all extremities, even death itself. We must be faithful unto death: And then it must hang upon the same thread that our life doth, and both must run on together, and as long as the one lasteth so long must the other, and our service must be faithful until death.  
First then of the courageousness of our service that it must not shrink at any thing, no not at death itself. Omne majus continet in se minus, that every lesser thing is contained in the greater, is a ground, and principle in nature, which every man knows. If then our service must be faithful unto death which is extremum malorum, the greatest of evils, than it must be faithful unto persecution, imprisonment, loss of goods, disgraces and reproaches, which are but lesser evils, even petty, and slight afflictions as the Apostle calleth them. My son saith Solomon when thou interest into the house of the Lord, prepare thy Soul for temptations: and our Saviour in the 10. of Matthew says, if any man will follow me, and be my Disciple, let him take up his Cross, and follow me, let him deny himself, not make dainty of any thing he hath, no not of his life. He that will save his life shall lose it, and he that desires to have a Crown of life, must be faithful unto death.  
The way to Heaven is not paved with the pleasures of this world, nor strowed with the flowers of humane delights, but through many tribulations we must enter into the kingdom of Heaven, saith Saint Paul in the 14. Acts 22. And our Saviour which is our head, he hath led the way and trod the path before us, and first wore the crown of Thorns, before he put on his Crown of glory, he first served his Father faithfully unto death, and then was rewarded with a Crown of life. No sooner do we enter ourselves into the service of God, and put on us the livery of him that is the Father of lights, but presently the whole kingdom of darkness is up in arms against us, the Prince whereof leads the battle, and he wars against us with all the temptations that his malice can suggest. And not content with his own strength, he stirs up the world against us, ●●●ur Saviour tells his Disciples, because you are not of the world, therefore the world will hate you; and this hatred it will show by defaming our Credit, spoiling us of our goods, persecuting of our bodies, yea & sometimes by taking away our lives too. Nay further, this subtle adversary of ours like a politic Statist, will not only war against us with open hostility, but he will stir up enemies within our own gates, and kindle a fire in our own house, and raise up this traitorous and rebellious flesh of ours, which we nourish in our own bosoms like a false brother to seduce, and entrap us; this flesh perplexeth us with fears, enveigles us with hopes, allures us with baits, distracts us with cares, and torments us with pains, and useth a thousand sleights, and fetches to make us betray our Christian profession, and revolt from that God to whom in our baptism we swore our allegiance to be his constant soldiers, to fight under his banner, and to do him faithful service in spite of the world, the flesh, and the Devil, or all extremities that can betide us, whether they are the miseries of nature, the frowns of fortune, yea or the loss of life, even unto death itself. This is the vow, this is the profession, and this is the promise that we have made in baptism: And we have it sealed and confirmed with the sign of the Cross, the sacred signiture, and character whereof stands imprinted in our foreheads to testify to the world, that we have made such a vow to heaven, and to encourage us to confront any enemy being armed with an In hoc signo vinces, and to convince us of cowardice if we shrink or draw back. Our life is a Warfare, and what should a coward do in the wars that cannot endure the aching of a finger, is he fit to be the soldier of that Captain that entered not into life, but by the gates of death? Our Country is in heaven, and the world is but our pilgrimage, and therefore they are much deceived, saith Saint Augustine, Qui quaerunt vitam in regione mortis, that seek for life and pleasure in this region of misery, and death. A heathen man could say, Non est delicata res vincere. 
Seneca.  here is no Paradise, no heaven on earth, but in the safety of a good conscience. Our time of reigning and triumphing is reserved for us in heaven, this is a time of duty and service, and such service as must be courageous, and not shrink at any thing, but continue constant, and faithful unto death. And here let us descend every man into his own heart, and try, & examine ourselves how we stand affected to the performance of this duty, whether we could be content to be Gods faithful servants, and stick close to him though it were to the loss of goods, or our reputation, or our friends, or our life itself, and be faithful unto death; And I doubt not, but that we have presumption enough to flatter ourselves so fare, as to believe, and profess, and perhaps to brag, and vaunt that we are ready to follow our Captain Christ jesus whither soever he goes, though it were to the shedding of our bloods, the spending of our lives even unto death. I make no question but that we believe this of ourselves, and we would make the world believe so too. But what says Saint james? show me thy faith by thy works, let the world see our profession by our actions, and let our vaunts be made good by a real, and actual performance. Whereas if a man may be bold to judge of the tree by the fruit, and to guess at the faithfulness of the heart by the action of the outward man, and by those things which are daily presented to our eyes, I think we should have much to do to persuade any advised, and considerate man, that our faithfulness is such as would endure all extremities. And that we would faithfully follow our Captain if ●●ed were unto death. Why the very censure of lewd, and reprobate persons is enough to flout us out of our Christian profession, and we would fain do God that faithful service which our own conscience tells us we own him, but that we are afraid we shall fall into disgrace with the world, and that men will account us over precise, and too religious. This is but a slight pain, and far enough from the heart (a man would think) and yet even this as slight as it is, kills the faithfulness of many stout Christians by their own report, and makes them revolt from their captain and turn renegadoes, I will not say turn Turk, but which is worse, carry a Turks heart under a Christians livery. Neither hath this been the cowardliness of the cursed multitude only, but even of professed leaders and eminent commanders, even the Scribes and Pharisees, we may see it in the twelfth of john. There their consciences were so plainly convinced by the power of Christ's doctrine, and miracles that their hearts could not choose but tell them that he was the Messiah; yet says the Text, they could not believe in him, nor make profession of him for their reputation sake; because they loved the praise of men more than the praise of God, verse 42.43. Nay, a fare less matter than this scars us from our faithfulness. Let our Saviour come for faithfulness, and call us to his service, not into the field to venture our lives, but into the Church where is no danger of life or limb (except we are afraid perhaps of breaking our knees, but we will take order against that well enough, and therefore we will be sure not to bow them) Let him I say but call for our faithfulness and service at Church, and we have our sports to follow, our projects to contrive, our visits to make, our Mistresses to court, and they their dresses and faces to order, and compose for all the day after; any thing shall serve turn to divert us from his service, and to deny him that faithfulness which we are bound to perform unto him, what ever came of it, though it were to the losing of our lives, for the duty that is here enjoined is faithfulness unto death; Be thou faithful unto death. I have done with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto death. I come now unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 until death. And then it puts us in mind of the constancy of our duty, that it must last and continue as long as our life doth; the Spirit of God hath joined them both together, let none of us be so hardy as to venture and sunder them, but let them run on both together in God's name, and as fare as our life goes, so fare let our faithfulness even until death comes. In the affairs of this life it is a shame for a man to begin an enterprise and not to go thorough with it, every man points at him with his finger, derides, and gears him; this man began to build, and was not able to finish it.  
In the works of our Christian profession, the shame is greater, the danger infinite, and therefore Saint Paul befools his Galathians when they fell from their faithfulness which once they professed, he tells them they were bewitched, or else such a thing could never have befallen them. 
Gal. 3.1.  O ye foolish Galathians who hath bewitched you, are ye so foolish as having begun in the Spirit to end in the flesh? If a Man begin a piece of work, and leave it off in the middle, he hath taken a good deal of pains to no other purpose, but to leave a Monument of his folly, and vanity to the world. He that hath received the common graces of God, and many good gifts of his Spirit, which have enabled him to do much good and faithful service, and then takes the grace of God and turns it into wantonness, and smothers and quencheth the Spirit, comes near unto dangerous symptoms of a more dangerous state. When a man is in a fair way to heaven, and hath some time walked on religiously and faithfully, till he hath come within some sense of his reward, & within some view of his Crown by common enlightenings: then to turn out of the way; and Apostate into the broad way, what is it else but to tread in a path that without repentance will lead to destruction. And therefore it is said in the 6. Chap. of the Epistle to the Hebrews, that it is impossible that they which were once enlightened and have tasted of the heavenly gift, and were made partakers of the Holy Ghost if they fall away, should be renewed again by repentance, seeing they crucify to themselves the Son of God afresh, and put him to an open shame. Hear I could give you many examples of revolters and backsliders, and show you to what a height of impiety they have grown when once they have forsaken God and that goodness they have begun to profess, which for brevity sake I will omit and conclude this point with the exhortation of the Apostle in the 3. to the Hebr. ver. 12.13. Take heed brethren least at any time there be in any of you an evil heart, and unfaithful to departed away from the living God, but exhort one an other daily whilst it is yet called to day lest any of you be hardened through the deceitfulness of sin, for we are made partakers of Christ, if we hold the beginning of our confidence steadfast unto the end, and my Text says, If we continue faithful until death, the God of life and death will give us a Crown of life. And that's my second general part.   

The Promise.  
I will give thee a Crown of Life.  
Ego dabo tibi Coronam vitae.  
And here every word yields matter of observation. I will begin with the first word Ego, and that is either taken eminenter by way of eminency. And then 'tis I the God of heaven and earth that deck myself with light as with a garment, that make the clouds my chariots and ride upon the wings of the wind. I will give this Crown.  
Great persons give great gifts: Alexander gave a talon to a beggar, not considering what was fit for the other to receive, but for him to give. Hear God sprinkles Crowns now and then one, a few in an age all the world over, but in the next life he makes them all Kings, as it were showering and raining Crowns from his glorious head, upon his glorified members.  
Secondly here is Ego exclusiuè, I, by way of exclusion. And then it is I, and none but I, that give these Crowns.  
This preferment, these Crowns come neither from the East, nor from the West, nor from the South, but from God alone.  
'tis not S. Peter's keys that can open the door of that kingdom, nor unlock the treasury where these Crowns are laid up, he keeps the key himself.  
And if you will give me leave to slide from Spiritual to temporal Crowns, than I shall tell you that God is the disposer of them also. By me King's reign. 
Prou. 8.15.  As was said of him by a wiser man than any of those that ever usurped that power.  
And 'tis but a ridiculous intrusion extrá jurisdictionem jus dicere. To execute the power of a judge where a man hath no jurisdiction; Or to give that which he hath not in his own power to bestow, which is none of his. This is like the folly of the mad Athenian that took all the ships in the haven to be his own, and so gave them away where he pleased, as if he had been the true and right Master of them: Or like the devil that took the Son of God into an exceeding high mountain, and shown him all the kingdoms of the world & the glory of them, proffering all unto him if he would fall down and worship him. When all those kingdoms, and Crowns were his Lord's inheritance, and the donation of them his prerogative. And they hold them but by a false tenure that receive them from any other Donor. God is judge himself, he putteth down one, and setteth up an other himself, the word is not idle, he doth it himself says the Psalmist. And for this crown it is not to be bought as julianus the Emperor bought the Roman Empire, nor to be sold as the Papal disposer of kingdoms doth bargain for it. But God himself bestows it. He needs no Vicar upon earth for that purpose. His hands are long enough to set the Crown upon that head that must wear it: the words are plain in my text, Ego Dabo. Dabo, and that's the next word which plainly shows the manner how these Crowns are conveyed unto us, we have them not by a bargain, or sale, but by a deed of gift. This Crown is no purchase but a donation.  
We may talk, or we may dream, of meriting, or earning this Crown, but we should be but poorly rewarded, if God should deal with us according to the proportion of our works. Our works at the best are stained with the imperfections and blemishes of our corrupted nature; so that the most that we could hope for, was pardon for their defect. And for a Delinquent that should sue for his pardon to claim to sit in the throne with his Sovereign, were a presumption so intolerable, that if we should be guilty of it, heaven and earth would cry out shame upon us, and condemn us for idiots.  
there's not a word in this part of my text, but will serve for an exception against that absurd claim by merit. Take Ego an offended God, and what is he bound to do in justice? take Dabo, and what more free and none merited than gift? we must strike out that word if we mean to make any claim by merit. Take Tibi, and what is man but a guilty malefactor. There is such a gulf of sin, betwixt Ego and Tibi that nothing can pass between them by way of justice, but punishment and vengeance.  
Or take man at the best, & he is but an offender reconciled to grace and favour, and received to mercy, so that every word cuts the throat of merit. Or take the word Coronam, & and who that hath the disposing of it, will set it upon the head of a Captain? Or put the other word to it, and make it Coronam vitae, and what an impudent demand were it for him to claim the Crown of life, who all the world knows hath deserved the shakles of death. They are bold attempters that dare adventure to break down all those bars; there is not a word here but is a fence good enough to keep out all that would take possession of this Crown by way of merit. For 'tis Ego dabo tibi. Tibi.  
Tibi by way of Argument I have handled already, but yet I will not let it go until I have observed it to our comfort. Luther says well, that there is a great deal of divinity in pronouns; give me leave to go a little further, and to tell you that there is a great deal of comfort in pronouns too. Not only strong divinity to ground an argument, but strong consolation to comfort a weak spirit. Tibi is a word of singularity, and will contract Gods general promises to every man in particular, if the fault be not his own. God Almighty's promises are like a well made picture; though there be an hundred in the room in diverse places and postures, yet the picture seems to look upon every one of them in particular, and we cannot avoid the aspect of it except we turn our eyes aside.  
Tibi, doth particularise and brings down this Crown upon every man's head. And indeed a particular word doth well for Corona. For 'tis a single head that must be engird with a Crown. Regnum non patitur consortem, A Crown cannot be set upon the heads of two men at once, much less upon a many headed multitude. This Crown will fit but a single head, 'tis Ego dabo tibi Coronam.  
Corona. A Crown is the highest honour and happiness upon earth, 'tis a Circle that takes in all that the earth can afford. And therefore if we will take a resemblance of the Saints glory from any thing in this world earth cannot yield a higher, then to call it a Crown. He that wears the Crown sways and commands all within the orb of his power. But the greatest Scepter-swayer that this world affords, is oftentimes overswayed and borne down by his own passions and infirmities. But when this Crown shall be set upon our heads, there's not the meanest vassal but shall feel more content, in having dominion, and power, and free command over himself, than the greatest Monarch ever found, in being able to move a whole Empire of subjects with the breath of his mouth. A Crown is circular, when once you are in it, you may run round without end which caries it above the sphere of mortality, and makes it truly a Crown of life, and that's my last word.   

Corona vitae.  
I know not whether a man may safely say that this passage of ours from earth to earth, from the womb to the tomb be a life or no. I think that which one said of men at sea, that he knew not whether they might be reckoned amongst the living or the dead, may be as well said of all that are a shore; for he that now breathes with the greatest strength and freedom, may presently breathe out his last spiramus, expiramus; our breath, like the dove of Noah's ark, goes out, and comes in, goes out and never returns again. Saint Paul says, we die daily. And our Saviour Christ that knew better how to term this natural being of ours than we ourselves, says they are but dead men that carry others to Church. The dead bury the dead, Luk. 9 verse 60. He therefore that will think to find true contentment in a Crown, must seek it where no death is to be found, here is nothing but sinning, therefore nothing but dying, in heaven nothing but obedience, and therefore nothing but life. There is Corona vitae, a Crown that shall last for ever, and that's the term for which we hold it. 'tis not given to us and our heirs for ever, but to us and our own persons for ever. And this doth distinguish it from all other gifts in the world. Men think to make thei● deeds, and grants immortal and to continue for ever, they are conveied to them, and their heir●s for ever. But the Prophet says in the 37. Psalm, that another takes possession of them and he sought them, and they were no where to be found. Whereas this Ego in my text gives to this Tibi, this gracious master to his faithful servant an immortal gift, a Crown of life which shall make him live for ever.  
And now if we join all the words together, Ego daho tibi Coronam vitae. We shall find that he hath given us a gift in proportion, in weight, and measure so fare beyond our service, 
Rom. 8.18.  that we have reason to confess with Saint Paul, that our sufferings and faithfulness is not worthy of the glory that shall be revealed unto us, the Crown of life that shall be bestowed upon us. And therefore we had need make a stand and cry out with the Prophet David. O Lord what is man that thou art so mindful of him, 
Psal. 144.3.  or the son of man that thou so regardest him. Had it not been enough O Lord to make us little inferior to the Angels, but thou must give us a kingdom, and crown us with honour and glory, and such a kingdom, and such honour, and such glory, as shall have no end. Though the Kings of the earth are crowned, and the Scripture call them Gods; Yet they are but mortal Gods, and wear but corruptible crowns; and the time shall come that will lay these Gods, and these crowns low enough in the dust, and these Gods and these crowns shall be turned into dust into nothing. But let this be their comfort; as God hath loved them with an everlasting love, so he will crown them hereafter with an everlasting Crown; A Crown of such mettle that the rust of time shall never eat into, not the continuance of eternity one for diminish the glory of it, it shall be an incorruptible crown. Death itself shall have no power over it, it shall been Crown of life. The Crown shall be fitted to the head, and the head to the Crown, an incorruptible Crown upon an importall head. As our bodies and souls shall live for ever, So our Crown shall be a crown of life. Be thou faithful, etc.  
Now the God that gave us our being, enable us to the performance of this duty, and incline our hearts to serve him continually without interruption, faithfully without dissimulation. Let our devotion be sincere, and then O Lord continue it until death. And after that according to thy promise (and thou O God art just in thy promises) crown us with glory, and life to serve thee in thy kingdom for evermore. Now to God the Father, etc. Amen.   
FINIS.