Thrēnoikos The house of mourning; furnished with directions for preparations to meditations of consolations at the houre of death. Delivered in XLVII. sermons, preached at the funeralls of divers faithfull servants of Christ. By Daniel Featly, Martin Day Richard Sibbs Thomas Taylor Doctors in Divinitie. And other reverend divines.

THE PRIVILEDGE OF THE FAITHFVLL; OR, THE IOYNT-INHERITANCE OF ALL BELEEVERS. SERMON XXXIII. (Book 33)

1. PET. 3. 7.

As heires together of the grace of life.

TO let passe all by passages, you have in this Text the priviledge of Women, * 1.1 which is the very same with that of Men, especially in relation to the greatest pri∣viledge that belongeth to either of them. The very priviledge it selfe (as at the first view of the Text may appeare to you) affordeth a fit Theame for such an occasion as this is; which is the solemni∣zation of the Funerall of a Grave, pious, and prudent Matron, who was indeed while she lived a Mother in Israel, in the Church of God: who in her life-time testified much love to the Saints of God, and in that respect I may say deserved (now shee is taken a∣way) this respect of Gods Saints and children, which by you is now shewed to her in accompanying her to her Bed of rest.

The forenamed words of my Text, doth branch it selfe forth into two parts. * 1.2

One setteth out the priviledge it selfe.

The other, the partakers thereof.

The Priviledge, therein you may observe two points;

First, the kind of it, Life.

Secondly, the ground of it, Grace.

The partakers of this priviledge are set forth in a compounded Article, Ioynt-heires, Co-heires, heires together, having relation to Women.

The simple consideration of the Word, shewes the right they have to the forenamed priviledge, they are heires. The compound shewes the extent of it, Co-heires, one with another, Men and Wo∣men, heires together of the grace of life.

That yet you may a little more distinctly discerne the scope of * 1.3 the Apostle in this Text: in a word, note the inference of it upon that which goeth before, or the connection of it therewith. Lift up therefore your eyes but a little higher to the words going be∣fore, and you may observe the Apostle giving a direction to men to honour Women, notwithstanding they are the weaker vessels: Vessells they are, therefore capable of that which God shall bee pleased to infuse into them, his grace: they are weake vessells, so are men also, they are earthen vessells: these are the weaker; these com∣paratively may bee said to bee as glassie vessells, and yet not∣withstanding, you have a common saying, that a glasse with good keeping may last as long as an earthen Pot, but both brittle: Now notwithstanding this Sex bee brittle, and the weaker, yet to be honoured, and that upon this ground, because partakers with Men, and as well as Men, of the greatest priviledge, the grace of life.

Were this a meeting for the solemnization of a Mariage, I might further descan upon this plaine-song, that ariseth from the inference, of Mens honouring of Women. What have I said if it were a Mariage solemnitie? surely, howsoever here bee before our eyes, the eyes of our bodies, a visible object of mortalitie; yet notwithstanding, here is before us, an invisible occasion of re∣joycing, as at a Mariage solemnitie, to the eye of our soule, un∣derstanding, and faith: for while here we live in the world, Jesus Christ, our Spouse, hee hath his friends, friends of the Bridegroome, his Ministers and messengers, that in his name come to us, wooe us, use all the meanes that may be, to move us to accept of Christ for our Lord and Husband; When a man accepts of this offer, there is then the contract consummated, in regard of the mutuall consent that passeth betweene the one and the other; Christ ha∣ving his Proxies here, wee the Ministers being for him; and eve∣ry beleeving soule for himselfe. This contract continueth so long as here wee remaine in this world; when wee depart, the body is laid in the Bride-bed, quietly to rest, and sleepe, till the Bride∣groome be pleased to come and awake his Spouse, and it will be a blessed voyce that hee shall come withall, Come yee blessed of my

Father, receive the kingdome prepared for you from the beginning of the world. As for the soule, that, goeth immediatly to Christ, and is in his Fathers house with him; the Spouse in that part, with her Hus∣band the Lord Christ, enjoying an eternall, inviolable commu∣nion, and sweet societie.

But howsoever this is thus to the invisible eyes of the soule, we now must looke upon the object here before us; and answerably order our matter; and therefore with this touch I let passe the in∣ference, and come to the substance of the Text.

You heard the summe; you heard the parts. But wee must here proceed, Huesteron and Proteron; and cleane invert the order of the words, as I hope your selves will discerne, if you doe but well marke the order and method: Life is in the last place; Grace be∣fore it; the right, that commeth before it; and the extent of that right, before all. I suppose therefore you will thinke that first it is meet; to lay forth the priviledge it selfe, Life: and then to speake of the ground of it: then of the right that we have; and then of the Extent of that right: and this order I purpose to follow.

First, therefore concerning the Priviledge it selfe, Life. * 1.4

For brevities sake, I forbeare to speake much of the divers ac∣ceptations of life, and distinctions thereof, as it is in the Creatour, the onely true God, Father, Sonne, and holy Spirit: or as it is in the invisible and glorious creatures, the Angels: or as it is in men, who are animated by a reasonable soule: or as it is in those creatures that are guided only by sense, Beasts, Fowle, Fish: or otherwise as it is in Trees and Plants, that come forth out of the earth, having a vegetative life onely. * 1.5

The life here meant, is that wee call eternall life; consisting in our communion with Christ our Spouse: and this is a life proper to the Saints; proper unto them, because comming from the grace of God, extended unto them alone; proper unto them, because they are heires of it. And in this extent, there is a restraint; how∣soever the extent bee in divers considerations, yet a restraint, a qualification; onely beleevers, onely sound true Christians, to them it is proper.

And this life is to be considered, either in the Inchoation and beginning thereof; or in the consummation and accomplishment thereof.

In regard of the Inchoation of this speciall life of the Saints, * 1.6 it is here begun in this world: I [now] live (saith the Apostle, speaking even of this life) by the faith of the Sonne of God: And the Iust shall live by faith. This life it is by Christs dwelling and living in us: I now live, yet not I, but Christ liveth in me, saith the A∣postle in the place before quoted. * 1.7

The other, it is in the world to come; and it is by a sweet

feeling and fruition; it is by our abiding with Christ, and living with him: in which respect, saith our Lord Christ, to the peni∣tent beleever upon the Crosse, This day (the very day that he died) shalt thou be [with me] in Paradise: and so Saint Paul saith of him∣selfe; I desire to bee dissolved, and to be [with Christ,] implying that * 1.8 upon the dissolution, immediatly there is a fruition, a communion with Christ: And the same Apostle, speaking of those Saints that * 1.9 shall be upon the earth at the very moment of Judgement, when the dead (saith he) are raised, then shall wee also that are alive, and re∣maine, be caught up together with them in the cloudes, to meet the Lord in the ayre, and so shall wee ever be [with the Lord.] Now then, marke, here you see the soule hath present communion with Christ upon the dissolution of the body: and the body also shall have com∣munion with him at the great day of the Resurrection of all flesh.

Now this life and communion with Christ is proper to the Saints, by vertue of their union with Christ; A misticall union. For Christ the Sonne of God, hee is life originally in himselfe, for as the Father hath life in himselfe, so hath hee given to the Sonne to * 1.10 have life in himselfe. Hee is also Life communicatively, communi∣cating life unto us; therefore hee is said to be the Bread of life, and * 1.11 in this sence, because hee is that Bread which commeth downe from heaven, and giveth life unto the world.

The Use of this point (my brethren) is manifold. I will but touch it. First, it doth instruct us in the great love, and good re∣spect, * 1.12 that God beareth to us children of men, that of his owne good pleasure hath written our names in the booke of life; and hath sent his Sonne to purchase life for us; and to bring us also to this life. Behold what love the Father hath shewed to us in Christ!

Secondly, this is a demonstration of the wofull plight where∣in * 1.13 naturally men are in this world: they may seeme to be of some account, they have a life that is farre different from the life of Plants, and also from the life of Beasts; they have a reasonable soule to animate them: Oh but this, this is is not the life; Naturall life indeed is a death compared to this life that is here noted to bee proper to the Saints, which commeth by grace, whereof wee are heires: and therefore of all naturall men it may bee said, as the A∣postle saith of the wanton Widow, shee is dead while shee liveth; * 1.14 even so are all such, dead while they live, dead in sinnes and tres∣passes: and if so be those that are in this kind dead, continue so till the death of the body seize upon them, woe, woe, woe to them; upon this followeth an eternall death, endlesse, easelesse, and reme∣dilesse torment upon body and soule for ever.

Thirdly, the Saints have here consolation, against the mortali∣tie and corruption whereto they are subject here in this world; * 1.15 wherein their condition is common with the condition of all; for

that that befalleth one, may befall every one, in regard of the out∣ward estate and condition, All must die. Nay further, here is con∣solation against the distresses, and afflictions, and pressures, whereto the Saints are subject above others for their profession sake; in this very respect they are hated, they are persecuted, all that will live godly in Christ Iesus shall suffer persecution; and through * 1.16 many afflictions wee must enter into the kingdome of heaven. Where is now their comfort? surely this, that is set before us: you heard that naturall men are dead while they live: but those that are in Christ, doe live while they may seeme to bee dead; Ionah lived when he was cast into the Sea, swallowed up by a whale, and was even as it were in hell; so the Saints, though swallowed up as wee may say, in the tempestuous sea of this world by cruell Whales, yet notwithstanding they still live that life that is begun here in this world, whereof you heard before: And to this pur∣pose the Apostle Saint Paul, in 2 Cor. 4. 8, 9, 10, 11, 12. sheweth plainly, that though they are given up unto death daily for Iesus sake, * 1.17 yet they are not destroyed, not cleane swallowed up, but that they live in Christ, and that Christ liveth in them: Wee are perplexed, but not in despaire; persecuted, but not forsaken, &c. And this is it that doth comfort them, both the fruition of that life that they have here; and their expectation of the accomplishment, and fulnesse thereof in the kingdome of heaven.

Now (my brethren) this is the rather to be observed of us, be∣cause of all others, the Saints seeme to be most subject to death. And the truth is, here is matter of admiration in regard of their happinesse, that notwithstanding that condition whereto they are subject, there is a life they enjoy in this world; there is a better life prepared for them hereafter.

And what can be more desired? Life of all things else is most esteemed: Men are ready in sicknesse, and in other distresses, to spend all that they have (as the Woman that was troubled with the bloudie issue, spent all that shee had upon the Physitians) to pre∣serve * 1.18 life, to recover health. Solomon (speaking according to the conceit of men) saith, that a living Dogge, is better than a dead Lyon, * 1.19 any life better then a death, thus they imagine; and Sathan well knew mens account of life, when he could say, Skin for skin, yea, * 1.20 all that a man hath, will hee give for his life. Now, if so bee that this temporall life here, that is but a flower, but a bubble, but a blast, but a breath, yea, that life that in the shortnesse thereof is subject to so much perplexitie as it is, be notwithstanding so high∣ly esteemed; what is the life here promised, that while here in the enjoying, in regard of the first fruits thereof is accompanied with such a peace as passeth understanding, accompanied with the very joy * 1.21 of the Holy Ghost, and in the consummation thereof, such content∣ment,

such glory, as the tongue of man cannot expresse, the mind of man cannot conceive? It is noted of the Apostle Saint Paul, when he was caught up to the third heaven, and saw but a glimpse of this life, he did there see (they are his owne words) unutterable matter, things that cannot bee exprest. And therefore in this re∣spect * 1.22 he saith (and that which he saith may be most fitly applyed to this) the things which eye hath not seene, nor eare heard, neither hath * 1.23 entred into the heart of man, are such as God hath prepared for them that love him. This is that Life which we are so to consider of as it may make us say with the Apostle, I account that the sufferings of * 1.24 this present time are not worthy to bee compared with the glory which shall be revealed in us; for our light affliction which is but for a moment, wor∣keth * 1.25 for us a farre more exceeding and eternall weight of glory.

It will be here said, whence commeth this? or what may bee * 1.26 the ground thereof?

My Text telleth you; It is stiled here, Grace of Life.

Neither will I here insist upon the divers acceptations of grace; as it is in man, as it is Gratis data; or as it is in God, as it is Gratis fa∣ciens, making us accepted with himselfe: It is more cleare then need to be proved, that eternall life it commeth from di∣vine * 1.27 grace: Grace is the ground of it. Being justified by grace (saith the Apostle) and againe, by Grace you are saved. And indeed all things that bring us thereto, are in the Scriptures attributed to Grace. And needs must it be so. For

First, out of God there can be nothing done to move him to doe this or that, as if it should be done for our sakes, either meri∣ting * 1.28 or procuring of it. Hee is independant, and we are depending upon him, and whatsoever wee have is out of our selves, and com∣meth from him.

Againe, in Man there can be nothing. What is there in man but miserie? whatsoever man had, or hath; if there be any good thing, * 1.29 he hath it from this fountaine of goodnesse, all our sufficiencie is of God. * 1.30

And this is briefly to be noted against that proud and arrogant * 1.31 position of our Adversaries, concerning the merit of mans workes; as if man, by any thing in him, could merit or deserve this life, it is not the merit of life, but the grace of life. Surely they know not God, they know not his infinitenesse, his all-sufficiencie; they know not man, his emptinesse, his impotencie, his vile∣nesse, his cursednesse; they know not this life, they know not the reward, the excellencie of it, the disproportion betweene any thing that man can doe, and this life that is thus graciously be∣stowed, that have such a conceit: Let them therefore passe with their foolish opinion.

For our owne parts, it affordeth to us another ground of com∣fort, * 1.32

and that in regard of our unworthinesse: for as we are crea∣tures, we are lesse then the least of Gods mercies; but as we are mortall creatures, dust and ashes, much more unworthy of any favour; but as we are sinfull creatures, having provoked the justice of God, most, most unworthy of any grace, of any life, most worthy of all judgements and vengeance, of eternall death and damnation. Where is now our hope? what ground shall wee have that have nothing in our selves? Surely this, the ground of this life, the grace of God. What God doth, hee doth for himselfe, for his owne names sake; Grace is free.

And these two joyned together, give evident demonstration of God, to be a God, in the thing that he doth conferre upon thee, and in his dealing of it: the greatnesse of the gift that he doth give; and the freenesse of it. For who can give life, but the God of life, that hath life in himselfe? And then againe to doe this altogether upon meere grace, upon his owne good pleasure; it is a divine pro∣pertie. And this is it that doth incourage us to come unto God, notwithstanding our unworthinesse.

And in this respect in the second place wee have here a Use of instruction: to acquaint our selves with God, with the freenesse * 1.33 of his Grace; to plead it unto God when wee come unto him, and notwithstanding our unworthinesse, and our wretchednesse, yet to presse this, Lord what thou dost, thou dost for thy owne sake, out of thy meere grace, this makes me bold to come unto thee. Specially upon the consideration of that greatest evidence of Gods free Grace and rich mercy, in giving his Sonne to doe whatsoever is requisite for the satisfaction of his Justice: so that here Grace and Justice doe sweetly goe together for the strengthening of our faith; Grace in regard of our unworthinesse; Justice in regard of our rebellion; God doth what he doth for his owne sake; his owne Sonne hath made full satisfaction to his Justice.

And finally, this should the more inlarge the heart to God a∣gaine: a gift the freer it is, the more worthy of praise it must * 1.34 needes be, the more acceptable to him that receiveth it, when hee receiveth it from meere Grace; and he that giveth it, is thereby the more worthy of praise: so that lay these two together, life, and the grace of life; and then tell mee what sufficient thankes can bee given to him, who out of his grace doth bestow this life?

Thus from the priviledge in the second part thereof, come wee * 1.35 to the partakers of this priviledge.

And first of the simple consideration of it, Heires, so that wee come to a right unto that eternall life by inheritance, as we are Heires.

So doe the Texts before noted, expresly set it forth; Wee are justified by his grace, that we should be Heires of eternall life. Tit. 3. 7. And Saint Paul giveth thankes to God for the Collossians, that he

had made them partakers of the inheritance of the Saints in light. And our Lord when hee doth give us possession hereof, inducts us thereunto with this, inherit the kingdome prepared for you; take it by * 1.36 inheritance; Here is your right.

Now we may not thinke that this ground of right to our eter∣nall inheritance commeth by our naturall generation, for so wee are heires and children of wrath, as the Apostle noteth in Eph. 2. 3. * 1.37 It cannot come by nature, for so it is Christs prerogative, the true proper, naturall Sonne of God; and thus (as the Apostle saith) God hath appointed him Heire of all things; but it is by another * 1.38 grace, whereby we are made children: A double Grace in this re∣spect: a Grace of adoption; and a grace of Regeneration. * 1.39 A grace of Adoption; for God giveth to us the spirit of A∣doption, whereby wee are moved to crie and call Abba, Father; and by this grace wee are children, and being children, wee are heires, Co∣heires, not only one with another, but (as it is there noted) heires together with Christ, Coheires with him by vertue of this grace of Adoption. So likewise by the other Grace of regeneration, wee are qualified hereunto, Saint Peter in his first Epistle, Chap. 1. ver. 3. blesseth God, Blessed be the God (saith he) and Father of our Lord Iesus Christ, which according to his abundant mercie hath begotten us againe, to an inheritance incorruptible, &c. Wee are begotten to this inheritance.

This might againe be pressed as a further Argument against * 1.40 the fore-mentioned presumptious Doctrine of Merit: that that commeth by inheritance, commeth not by desert. But I passe it over.

This doth afford to us matter of consolation (for this Text is full of consolation every word of it) against the basenesse where∣unto * 1.41 in this world the Saints seeme to be subject, that are scoffed, that are despised: howsoever they appeare here in mortall mans eye, yet notwithstanding in truth they are Heires, they have an in∣heritance.

And as it doth administer to us matter of comfort, and a ground * 1.42 of holy boasting, and glorying in the Lord, so it affordeth to us direction, to carry our selves as becommeth Heires: not to set our * 1.43 love too much upon this world, not to dote upon it; but to bee loftely minded; to have our heart and affection where our inhe∣ritance is, namely in heaven, to waite with patience for it: bee fol∣lowers of those (saith the Apostle) that though faith and patience in∣herit * 1.44 the promise.

And likewise, to make sure to our selves our inheritance; looke * 1.45 to our evidences; Give all diligence (saith the Apostle) to make your * 1.46 calling and election sure. Doe but make your Calling sure, that you are truly and effectually called, then it followeth by just and

necessary consequence, you were elected before the foundations of the world, and shall bee saved. Many other Meditations doe arise out of this right we have to that life which by Grace is con∣ferred upon us.

Consider we the extent hereof, Heires together; joynt-heires: * 1.47 so as all of all sorts have aright to the life of Saints. I speake here of outward conditions, whether they bee great or meane, rich or poore, free or bond; whatsoever they be, they have all aright, they are joynt-heires, they are heires together. As it is with us in some places, there is a title of Gavill kind, that giveth a joynt-right to all the sons that a man hath: and so for daughters, all Daughters are coheires: so this Tenour is (as I may say) Gavill kind, all have a right thereunto, no exception of any, because God is no respecter of persons. * 1.48

This (my brethren) serveth as an admonition to those that are * 1.49 great, or may seeme to be higher then others here in this world, if they be Saints, let them not despise others, who are Saints too, they are Co-heires with them; they are fellow-brethren, there is not an Elder brother among them, Christ only is the elder brother. There may some have a greater degree of glorie; there may some have greater evidences thereof in this world, and greater assu∣rance, yet notwithstanding they have all aright to the inheri∣tance, they are all Co-heires.

And this againe is another comfort to the meaner, and weaker * 1.50 sort: that howsoever there may be some difference in regard of outward condition here, yet notwithstanding in the greatest pri∣viledge there is no difference at all: and therefore to conclude, concerning these and other consolations ministred to you, I will use the Apostles words, comfort your selves with these things. * 1.51

And particularly concerning the Female sex (because the A∣postle here applieth it to them, and saith of them as well as of * 1.52 men, that they are heires, Co-heires of the same inheritance) this therefore is to be applied to them, for when the Apostle makes distinction of outward conditions, in Gal. 3. 28. hee putteth in this, Male and Female, and of these and those hee saith, all are one in * 1.53 Christ, no difference: for the Female at first were made after the same Image that the Male were, Hee made them Male and Female in his owne Image, Gen. 1. 27. Both sorts have the same Saviour, and are Redeemed by the same price: A woman said; My soule rejoy∣ceth * 1.54 in God my Saviour: they are both sanctified by the same Spi∣rit: the Apostle saith, that when an unbeleeving Husband is knit to a beleeving Wife, the husband is sanctified by the wife, as well as * 1.55 in the other case, the Wife is sanctified by the Husband.

And this my brethren giveth a checke, to the undue, the un∣just censure, that many doe give to this weaker vessell, that this Sex is (as it were) the imperfection of nature, and I know not

what, I will not stand upon it, as most unworthy the confu∣tation.

But for the Sex it selfe, it is a particular consolation against that matter of griefe which it might conceive through Eves first sinne, not onely in sinning her selfe, but in taking Sathans part to tempt her Husband, whereupon followed subjection to the Man, and likewise paine in travell, and bringing forth of children. But notwithstanding (saith the Apostle of that Sex) they shall bee sa∣ved, if they continue in faith and charitie, and holinesse with sobrietie. * 1.56 So that you see they have a right too.

And the truth is, that God hath graciously dealt with them in making them the meanes of bringing forth the principall ground of this right of the one, and of the other, which is the Lord of life, the Saviour of the world, who was borne of a Woman.

Now this Sex is to comfort themselves in this, that notwith∣standing there bee some differences in outward condition, yet they are made partakers of the greatest and best priviledge, alike joynt-heires of the grace of God. I find but two things that in Scripture are exempted from that Sex, two priviledges, one to have jurisdiction over the Husband, another, publikely to teach * 1.57 in the Church of God: But yet notwithstanding marke a kind of recompence made for this: The former is but particular betweene Husband and Wife: but in lieu thereof a Woman may reigne over many men, yea, over Nations, Queenes shall bee thy nursing * 1.58 mothers, saith the Prophet Isaiah to the Church. And for the la∣ter, to recompence that, they may bee, and have beene endued with the gift of prophesie: so that wee see how God doth every manner of way incourage them.

One word more concerning men, and so I will conclude this point. Namely admonition to them, answerably to respect the other Sex as those that are Co-heires with them, and therefore while they live, according to their places, according to their gifts, according to the bond of relation that is betweene them to re∣spect them: and to shew the same when they are dead by a decent comely Funerall, and maintaining their credit; and giving of them their due praises.

Thus much for the Text.

And now (my brethren) give mee leave, I beseech you, to steppe a little further, and to speake a word concerning this object before mee. Howsoever I am not over-forward at any time to speake much on such occasions; yet at this time I suppose I should doe much wrong to the partie in concealing those things that are meete to be made knowne to the honour of that God who bestowed those excellent endowments upon her, and also injurie to those that knew her. I doe not feare to be accounted a flatterer

by any that heare mee, and if any else shall imagine any such thing, it may, it must needs bee their envie, in that they censure what they know not. My feare is, lest those that did know her should thinke that wrong is done to her by that little that shall be spoken, for enough cannot be spoken of her.

You see here a blacke Herse before you, a body in it deprived of life, and within these few dayes animated by a divine soule, now (as we have just cause to beleeve) glorified in heaven.

The body of Mistris I. R. in regard of Mariage; being the Daughter of Master I. B. a Gentleman in C. It seemed that as God endowed her with excellent parts every way, so shee had good education. Shee was married to Master I. R. a grave pru∣dent man, that lived in the fore-named place, who had beene twice Major there, and long continued Alderman, still relyed upon, when any matter of employment was to bee performed, and therefore oft chosen to be a Burgesse of the Parliament out of that Corporation. In the beginning of her mariage (shee at∣tending to the Word as Lydia did) God was pleased to open her heart, and that specially under the Ministrie of a reverend Pastour now some yeares with God, faithfull, painfull, powerfull in his place while he lived, who yet liveth in the many workes hee pub∣lished in his life time. I say by his Ministrie being wrought upon, she wonderfully improved the grace that was so wrought in her; and used all meanes for the growth thereof, by continuall apply∣ing her selfe to the publike ministrie of the Word, conscionably on the Lords day, frequently also on other dayes, both in that Citie, and in this also, whither she came oftentimes upon sundrie imployments, both while her Husband lived, and likewise since she hath beene a Widow, which hath beene about the space of five yeares. Now I say as shee did thus helpe on the growth of grace by this publike meanes, so also by private, diligently rea∣ding the Word, not contenting her selfe with a coursorie reading it over by taske (as some doe) but shee had a Paper booke by her, and in reading would note downe particular points, note speciall duties that belonged to such, and such persons, to Magistrates, to Ministers, to Husbands, to Wives, to Masters, to servants; Ge∣nerall duties that belonged to Christians, as they were Christi∣ans; and that in such a manner, as if so bee they had beene the Common places of some young Divine. And here (by the way) let me tell you what my selfe have seene of an Alderman of this Citie some while dead, who left behind him Volumes of bookes written with his owne hand: his manner was, first he would reade, and after that he would walke up and downe, and meditate upon what he read, and write downe the summe and particulars of it as he conceived, by which meanes hee made himselfe excellently

skilfull as in Divine, so in humane learning. Thus did this grave Matron, hereby she came to much knowledge: shee gathered also many signes whereby she had evidence of the truth of grace, and there yet remaine divers such heads noted by her with her owne hand, signes of Grace, signes of the truth of it, of the growth of it, of the effects of it, meanes to grow in grace, &c. An excellent course.

Thus she shewed pietie in reading of the word of God: the like shee did in prayer, hearing others performe that dutie in her Familie, but specially (when shee was both husband and wife, both master and mistris, Death making a division betweene her deare Husband and her selfe) shee used to pray her selfe; and those that heard her, and have given testimonie thereof, admired her gifts that way.

Frequent she was (as appeared in her often retyring her selfe to her Closet) in her constant and secret devotion; yea, also shee tooke occasion of much fasting, specially when shee heard of the troubles of the Church. The cause of the Church much affected her, either in matter of rejoycing, or griefe: shee continued it till her dying day, and still her heart was upon the peace of the Church, praying for it.

As thus she exercised her selfe in this holy manner, so shee did likewise wonderfully respect those that were the Ministers of God: Amongst many others, I have heard long agoe that worthy Minister (before mentioned from whom I have received most of what I have now related) speake much of her, and of her wor∣thy Husband in this respect: The feet of those that brought the glad tydings of salvation were beautifull to her.

And as shee was carefull to testifie her respect to them, so shee her selfe gained no little recompence thereby, for shee was still asking them questions, still desiring to have such and such doubts resolved by them.

As thus her pietie was manifested, so likewise was her Chari∣tie, constantly every weeke giving reliefe to the Poore; ready up∣on all occasions that she was moved to, to open her hands, and to open them wide, and that againe, and againe, not wearied in do∣ing good.

Sober and grave she was in her cariage and attyre, and therein a good example to the younger sort. And thus shee continued even to her dying day; full of sweet meditations upon her death∣bed, my selfe partaked of some of them. Being asked what evi∣dences she had for her salvation? she answered, good: whether she doubted not? shee replyed no: though shee were of a tender conscience, yet she had laid such a foundation, as her faith remai∣ned firme. Shee sweetly ended her dayes with prayers of her

owne; with desire of the prayers of Ministers still as they came to her; for as she hearkened to, and desired the benefit of their counsell when she lived, so she desired the comfort of their pray∣ers now in her death: thus I say with a sound testimonie of her faith, and of her good estate, she ended her dayes, and we may be assured that she is in the Number of those that are Co-heires of the grace of life.

I remember the Philosophers make mention of a word which containes in it a kind of collection or combination of all in one. I may say of her that the graces, and vertues, and ornaments of others seemed to be gathered together, and to meet in her: And so her pietie toward God resembleth her to the two pious Han∣na's, the one the Mother of Samuel, the other the Daughter of Pha∣nuel. Her charitie resembleth her to Dorcas. Her love to the Mi∣nisters of God to the Shunamite that provided a Chamber, a Table, and a Candlesticke for Elisha. In her relation to her Husband, she shewed her selfe a true Daughter of Saraah. In her relation to her children which she had, a Bathsheba and Eunice; To others a Priscilla the Wife of Aquila, ready to instruct as occasion was offered. And so my brethren she hath shewed her selfe a follower of those that through faith and patience inherit the Promise.

It remaineth to us to set such examples before us, and to bee followers of them, as they have beene followers of others, and as others have beene followers of Christ, that so walking in their steps, wee may also bee in the number of such as have the comfort of this Text, to be Co-heires of the grace of life; which that you may doe, &c.

FINIS.

Notes

• * 1.1

  The summe of the words.
• * 1.2

  Parts of the Text.
• * 1.3

  Coherence.
• * 1.4

  The first branch of the Text. Explication
• * 1.5

  1. What life it is that is here meant. Eternall life proper to the Saints.
• * 1.6

  Begun in this world. Gal 2. 20. Hab. 2. 3.
• * 1.7

  Consumma∣ted in the world to come.
• * 1.8

  Phil. 1. 21.
• * 1.9

  1 Thess. 4. 17
• * 1.10

  Joh. 5. 26.
• * 1.11

  Joh. 6. 33.
• * 1.12

  Vse 1. For instructi∣on.
• * 1.13

  Vse 2. For demon∣stration.
• * 1.14

  1 Tim. 5. 6. Ephes. 2. 1.
• * 1.15

  Vse. 3. For consola∣tion.
• * 1.16

  2 Tim. 3. 12. Act. 14. 22.
• * 1.17

  2 Cor. 4. 8, 9, &c.
• * 1.18

  Mark. 5. 26.
• * 1.19

  Eccles. 9. 4.
• * 1.20

  Job 2. 4.
• * 1.21

  Phil. 4. 7. Rom. 14. 17.
• * 1.22

  2 Cor. 12. 2.
• * 1.23

  1 Cor. 2 9
• * 1.24

  Rom. 8. 18,
• * 1.25

  2 Cor. 4. 17.
• * 1.26

  The second branch of the Text.
• * 1.27

  Eternall life commeth from divine grace. Tit. 3. 7. Eph. 2. 8.
• * 1.28

  Reas. 1.
• * 1.29

  Reas. 2.
• * 1.30

  2 Cor. 3. 5.
• * 1.31

  Vse 1. For confuta∣tion.
• * 1.32

  Vse 2. For consola∣tion. 〈◊〉〈◊〉
• * 1.33

  Vse. 3. For instructi∣on.
• * 1.34

  Vse 4. For exhorta∣tion.
• * 1.35

  The third branch of the Text. The Saints have right to eternall life by inheri∣tance. Tit. 3. 7. Col. 1. 5.
• * 1.36

  Mat. 25. 34.
• * 1.37

  Ephes. 2. 3.
• * 1.38

  Heb. 1. 2.
• * 1.39

  Rom. 8. 15.
• * 1.40

  Vse 1. For confuta∣tion.
• * 1.41

  Vse 2. For consola∣tion.
• * 1.42

  Vse 3. For direction.
• * 1.43

  1.
• * 1.44

  Heb. 6. 11.
• * 1.45

  2.
• * 1.46

  2 Pet. 1. 10.
• * 1.47

  The fourth branch of the Text. All of all sorts have a right to eter∣nall life.
• * 1.48

  Act. 10. 34.
• * 1.49

  Vse 1. For admoni∣tion.
• * 1.50

  Vse 2. For consola∣tion genreall.
• * 1.51

  1 Thes. 4. 18.
• * 1.52

  Particular.
• * 1.53

  Gal. 〈◊〉〈◊〉. 28.
• * 1.54

  Luke 1. 47.
• * 1.55

  1 Cor. 7. 14.
• * 1.56

  1 Tim. 2. 15.
• * 1.57

  1 Tim. 2. 11, 12.
• * 1.58

  Isa. 49. 23.