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. 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 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 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 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.
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 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 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 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 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 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
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 Rectour there Now Published at the Instance of her nearest Relations LONDON Printed for Jonathan Robinson at the Golde Lion in St. Pauls Church yard 1678. 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 vvhich vve must all encounter it is all our Concernments to prepare for it And that vve may so do it vvill be of 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 joynâ—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 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
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 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 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 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 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
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 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 't is rather a Rictus than a Risus a grinning of the Teeth than Laughter and shall end in gnashing of Teeth in another World 'T is only the Testimony of a good 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 well-led 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 Sun-beams 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 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