Thrēnoikos the house of mourning furnished with directions for the hour of death ... delivered in LIII sermons preached at the funerals of divers faithfull servants of Christ / by Daniel Featly, Martin Day, John Preston, Ri. Houldsworth, Richard Sibbs, Thomas Taylor, doctors in divinity, Thomas Fuller and other reverend divines.

THE PRIVILEDGE OF THE FAITHFUL: OR, The Joint-Inheritance OF ALL BELIEVERS.

SERMON XXXIII.

1 PET. 3.7.

As Heirs together of the grace of life.

TO let pass all by-passages, * 1.1 you have in this Text the priviledge of Women, which is the very same with that of Men, espe∣cially in relation to the greatest priviledge that belongeth to either of them. The very priviledge it self (as at the first view of the Text may appear to you) affordeth a fit Theam for such an occasion as this is; which is the solemnization of the Funeral 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 she 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, * 1.2 doth branch it self forth into two parts.

One setteth out the priviledge it self.

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, Joynt-heirs, Co-heirs, heirs together, having relation to Women.

The simple consideration of the Word, shews the right they have to the forena∣med priviledge, they are heirs. The compound shews the extent of it, Co-heirs, one with another, Men and Women, heirs together of the grace of life.

That yet you may a little more distinctly discern the scope of the Apostle in this * 1.3 Text: in a word, note the inference of it upon that which goeth before, or the con∣nection of it therewith. Lift up therefore your eyes but a little higher to the words going before, and you may observe the Apostle giving a direction to men to honour Women, notwithstanding they are the weaker vessels: Vessels they are, therefore capable of that which God shall be pleased to infuse into them, his grace: they are weak vessels, so are men also, they are earthen vessels: these are the weaker; these comparatively may be said to be as glassie vessels, and yet notwithstanding, you have a common saying, that a glass with good keeping may last as long as an earthen Pot, but both brittle: Now notwithstanding this Sex be 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 Marriage, I might further descan upon this plain-song, that ariseth from the inference, of Mens honouring of Women. What have I said, if it were a Marriage solemnity? surely, howsoever here be before our eyes, the eyes of our bodies, a visible object of mortality; yet notwithstanding, here is before us, an invisible occasion of rejoycing, as at a Marriage solemnity, to the eye of our soul, understanding, and faith: for while here we live in the world, Jesus Christ our Spouse, he hath his friends, friends of the Bridegroom, his Ministers and messengers, that in his name come to us, woo us, use all the means 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 Mutual consent that passeth between the one and the other; Christ having his Proxies here, we the Ministers being for him; and every believing soul for himself. This contract con∣tinueth so long as here we remain in this world; when we depart, the body is laid in the Bride-bed, quietly to rest, and sleep, till the Bride-groom be pleased to come and awake his Spouse, and it will be a blessed voyce that he shall come withal, Come ye blessed of my Father, receive the kingdom prepared for you from the beginning of the world. As for the soul, that goeth immediatly to Christ, and is in his Fathers house with him; the Spouse in that part, with her Husband the Lord Christ, enjoying an eternal, inviolable communion, and sweet society.

But howsoever this is thus to the invisible eyes of the soul, we now must look upon the object here before us; and answerably order out matter; and therefore with this touch I let pass the inference, and come to the substance of the Text.

You heard the sum; you heard the parts. But we must hear proceed, Huesteron and Proteron, and clean invert the order of the words, as I hope your selves will dis∣cern, if you do but well mark the order and method: Life is in the last place; grace before it; the right, that cometh before it; and the extent of that right, be∣fore all. I suppose therefore you will think that first it is meet, to lay forth the pri∣viledge it self, Life: and then to speak 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 fol∣low.

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

For brevities sake, I forbear to speak much of the divers acceptations of life, and distinctions thereof, as it is in the Creatour, the only true God, Father, Son, and holy Spirit: or as it is the invisible and glorious creatures, the Angels: or as it is in men, who are animated by a reasonable soul: or as it is in those creatures that are guided only by sense, Beasts, Fowl, Fish: or otherwise, as it Trees and Plants, that come forth out of the earth, having a vegetative life only.

The life here meant, * 1.5 is that we call eternal life; consisting in our communion with Christ our Spouse: and this is a life proper to the Saints; proper unto them, because coming from the grace of God, extended unto them alone; proper unto them, * 1.6 because they are heirs of it. And in this extent, there is a restraint; how∣soever the extent be in divers considerations, yet a restraint, a qualification; only believers, only found 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 special life of the Saints, * 1.7 it is here begun in this world; I [now] live (faith the Apostle, speaking even of this life) by the faith of the Son of God: * 1.8 And the Just shall live by faith. This life it is by Christs dwelling and living in us: * 1.9 I now live; yet not I, but Christ liveth in me, faith the Apostle in the place before quoted.

The other, * 1.10 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, faith our Lord Christ, to the penitent believer upon the Cross, This day (the very day that he dy∣ed) shalt thou be [with me] in Paradise: * 1.11 and so Saint Paul saith of himself; I desire to be dissolved, and to be [with Christ,] implying that upon the dissolution, immediatly there is a fruition, * 1.12 a communion with Christ: And the same Apostle, speaking of those Saints that shall be upon the earth at the very moment of Judg∣ment, when the dead (faith he) are raised, then shall we also that are alive, and re∣main, be cought up together with them in the clouds, to meet the Lord in the ayr, and so shall we ever be [with the Lord.] Now then, mark, here you see the soul hath present communion with Christ upon the dissolution of the body: and the body also shall have communion 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 mistical union. For Christ the Son of God, he is life o∣riginally in himself, * 1.13 for as the Father hath life in himself, so hath he given to the Son to have life in himself. He is also Life communicatively, communicating life unto us; * 1.14 therefore he is said to be the Bread of life, and in this sence, because he is that Bread which cometh down from heaven, and giveth life unto the world.

The Use of this point (my brethren) is manifold. * 1.15 I will but touch it. First, it doth instruct us in the great love, and good respect, that God beareth to us children of men, that of his own good pleasure hath written our names in the book of life; and hath sent his Son to purchase life for us; and to bring us also to this life. Beloved what love the Father hath shewed to us in Christ!

Secondly, * 1.16 this is a demonstrrtion of the woful plight wherein naturally men are in this world: they may seem to be of some account, they have a life that is far diffe∣rent from the life of Plants, and also from the life of Beasts; they have a reasonable soul to animate them: Oh but this, this is not the life; Natural life indeed is a death compared to this life, that is here noted to be proper to the Saints, which cometh by grace, wherof we are heirs: and therefore of all natural men it may be said, as the Apostle said of the wanton Widdow, * 1.17 she is dead while she liveth; even so are all such dead while they live, dead in sins and trespasses: and if so be those that are in this kind dead, continue so till the death of the body seize upon them, wo, wo, wo to them, upon this followeth an eternal death, endless, easeless, and remediless torment upon body and soul for ever.

Thirdly, * 1.18 the Saints have here consolation, against the mortality and corruption whereto they are subject here in this world; wherein their condition is common with the condition of all; for that that befalleth one, may befall every one, in re∣gard of the outward estate and condition, All must die. Nay further, here is conso∣lation against the distresses, and afflictions, and pressures, whereto the Saints are sub∣ject above others for their profession sake; * 1.19 in this very respect they are hated, they are persecuted, all that will live godly in Christ Jesus shall suffer persecution; and through many afflictions we must enter into the kingdom of heaven. Where is now there comfort? surely this, that is set before us: you heard that natural men are dead while they live: but those that are in Christ, do live while they may seem

to be dead; Jonah 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 we may say, in the tempestuous sea of this world by cruel Whales, yet notwithstanding they stil live that life that is begun here in the world, whereof you heard before: And to this pur∣pose the Apostle Saint Paul, in 2 Cor. 4.9, 10, 11, 12. sheweth plainly, that though they are given up unto death daily for Jesus sake, yet they are not destroyed, not clean swallowed up, but that they live in Christ, and that Christ liveth in them: We are perplexed, but not in despair; perseouted, 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 fulness thereof in the kingdom of hea∣ven.

Now (my brethren) this is the rather to be observed of us, because of all others, the Saints seem to be most subject to death. And the truth is, here is matter of admira∣tion in regard of their happiness, 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 sickness, and in other distresses, to spend all that they have (as the Woman that was troubled with the bloudy issue, * 1.20 spent all that she had upon the Physitians) to preserve life, * 1.21 to recover health. Solomon (speaking according to the conceit of men) saith, that a living Dog, is better then a dead Lyon, any life better then a death, thus they imagine; * 1.22 and Satan well knew mens account of life, when he could say, Skin for skin, yea all that a man hath, will be give for his life. Now, if so be that this temporal life here, that is but a flower, but a bubble, but a blast, but a breath, yea, that life that in the shortness thereof is subject to so much perplexity as it is, be not∣withstanding so highly esteemed; what is the life here promised, that while here in the enjoying, * 1.23 in regard of the first fruits thereof is accompanied with such a peace as passeth understanding, * 1.24 accompanied with the very joy of the Holy Ghost, and in the consummation thereof, such contentment, such glory, as the tongue of man cannot express, 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 glimps of this life, he did there see (they are his own words) unutterable matter, * 1.25 things that cannot be exprest. And therefore in this respect he saith (and that which he saith may be most fitly appli∣ed to this) the things which eye hath not seen, * 1.26 nor ear heard, neither hath 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 this present time are not worthy to be campared with the glory * 1.27 which shall be revealed in us; for our light affliction which is but for a moment, worketh for us a far more exceeding and eternal weight of glory. * 1.28

It will be here said, * 1.29 whence cometh this? or what may be the ground there∣of?

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; * 1.30 or as it is in God, as it is Gratis faciens, making us accepted with him∣self: It is more clear then need to be proved, that eternal life it cometh from divine grace: Grace is the ground of it. Being justified by grace, (saith the Apostle) and again, by Grace you are saved. * 1.31 And indeed all things that bring us thereto, are in Scriptures attributed to Grace. * 1.32 And needs must it be so. For,

First, * 1.33 out of God there can be nothing done to move him to do this or that, as if it should be done for our sakes, either meriting or procuring of it. He is independant, and we are depending upon him, and whatsoever we have is out of our selves, and cometh from him.

Again, * 1.34 in Man there can be nothing. What is there in man but misery? whatso∣ever man had, or hath; if there be any good thing, he hath it from this fountaine of goodness, all our sufficiency is of God.

And this is briefly to be noted against that proud and arrogant position of our Adversaries, * 1.35 concerning the merit of mans works; 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 infiniteness, his all-sufficiency; they know not man, his emptiness, his impotency, his vileness, his cursedness; they know not this life, they know not the reward, the excellency of it, the dispro∣portion between any thing that man can do, and this life that is thus graciously bestowed, that have such a conceit: Let them therefore pass with their foolish opi∣nion.

For our own parts, * 1.36 it affordeth to us another ground of comfort, and that in re∣gard of our unworthiness: for as we are creatures, we are less than the least of Gods mercies; but as we are mortal creatures, dust and ashes, much more unwor∣thy of any favour; but as we are sinful creatures, having provoked the Justice of God, most, most unworthy of any grace, of any life, most worthy of all judge∣ments and vengeance, of eternal death and damnation. Where is now our hope? what ground shall we have that have nothing in our selves? surely this, the ground of this life, the grace of God. What God doth, he doth for himself, for his own 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 confer upon thee, and in his dealing of it: the greatness of the gift that he doth give, and the freeness of it. For who can give life, but the God of life, that hath life in himself? And then again to do this altogether upon meer grace, upon his own good pleasure; it is a divine property. And this is it that doth encourage us to come unto God, notwithstanding our unworthi∣ness.

And in this respect in the second place we have here a Use of instruction: * 1.37 to ac∣quaint our selves with God, with the freeness of his Grace; to plead it unto God when we come unto him, and notwithstanding our unworthiness, and our wretch∣edness, yet to press this, Lord, what thou dost, thou dost for thy own sake, out of thy meer 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 Son to do whatsoever is requisite for the satisfaction of his Justice: so that here Grace & Justice do sweetly go together for the strengthening of our Faith; Grace in regard of our unworthiness; Justice in regard of our rebellion; God doth what he doth for his own sake; his own Son hath made full satisfaction to his Justice.

And finally, * 1.38 this should the more enlarge the heart to God again: a gift the freer it is, the more worthy of praise it must needs be, the more acceptable to him that re∣ceiveth it, when he receiveth it from meer 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 me what sufficient thanks can be given to him, who out of his Grace doth bestow this life?

Thus from the priviledge in the second part thereof, * 1.39 come we to the partakers of this priviledge.

And first of the simple consideration of it, * 1.40 Heirs, so that we come to a right unto that eternal life by inheritance; as we are Heirs.

So do the Texts before-noted expresly set it forth, We are justified by his grace, that we should be heirs of eternal life, Tit. 3.7. And Saint Paul giveth thanks to God for the Collossians, that he had made them partakers of the inheritance of the Saints in light. And our Lord when he doth give us possession hereof, inducts us thereunto with this, inherit the Kingdom prepared for you, Mat. 25.34. take it by inheritance; here is your right.

Now we may not think that this ground of right to our eternal inheritance cometh by our natural generation, for so we are heirs, and children of wrath, as the Apostle noteth in Eph. 2.3. It cannot come by nature, for so it is Christs prerogative, the true, proper, natural Son of God; and thus (as the Apostle faith) God hath appoin∣ted him heir of all things, Heb. 1.2. but it is by another grace, whereby we are made children: A double grace in this respect: a grace of Adoption; and a grace of Regeneration. A grace of Adoption, for God giveth to us the spirit of Adopti∣on, whereby we are moved to cry and call, Abba, Father; and by this grace we are

children, and being children, we are heirs, Co-heirs, not only one with another, but (as it is there noted) heirs together with Christ, Co-heirs with him by vertue of this grace of Adoption. So likewise by the other grace of Regeneration, we are qua∣lified hereunto; Saint Peter in his first Epistle, chap. 1. verse 3. blesseth God, Blessed be the God (saith he) and Father of our Lord Jesus Christ, which according to his abundant mercy hath begotten us again to an inheritance incorruptible, &c. We are begotten to this inheritance.

This might again be pressed as a further Argument against the fore-mentioned presumptious Doctrine of Merit: * 1.41 that that cometh by Inheritance, cometh not by Desert. But I pass it over.

This doth afford to us matter of consolation (for this Text is full of consolation every word of it) * 1.42 against the baseness whereunto in this world the Saints seem to be subject, that are scoffed, that are despised: howsoever they appear here in mortal mans eye, yet notwithstanding in truth they are Heirs, they have an Inheri∣tance.

And as it doth administer to us matter of comfort, * 1.43 and a ground of holy boasting, and glorying in the Lord; so it affordeth to us direction, to carry our selves as be∣cometh Heirs: not to set our love too much upon this world, not to dote upon it; but to be lofty minded, to have our heart and affection where our inheritance is, namely in Heaven, to wait with patience for it: Be followers of those (saith the Apo∣stle) that through saith and patience inherit the promise.

And likewise to make sure to our selves our inheritance; * 1.44 look to our eviden∣ces; Give all diligence (saith the Apostle) to make your calling and election sure. Do but make your Calling sure, that you are truly and effectually called, then it solloweth by just and necessary consequence, you were elected before the founda∣tions of the world, and shall be saved. Many other Meditations do arise out of this right we have to that life which by Grace is conferred upon us.

Consider we the extent hereof, * 1.45 Heirs together; joynt-heirs: so as all of all sorts have a right to the life of Saints. I speak here of outward conditions, whether they be great or mean, rich or poor, free or bond; whatsoever they be, they have all a right, they are joynt-heirs, they are heirs together. As it is with us in some places, there is a title of Gavil kind, that giveth a joynt-right to all the Sons that a man hath: and so for Daughters, all Daughters are co-heirs: so this tenour is (as I may say) Gavil kind, * 1.46 all have a right thereunto, no exception of any, because God is no respecter of persons.

This (my Brethren) serveth as an admonition to those that are great, * 1.47 or may seem to be higher than others here in this world, if they be Saints, let them not despise others, who are Saints too, they are Co-heirs 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 glory; there may some have greater evidences thereof in this world, and greater assurance, yet not withstanding they have all a right to the inheritance, they are all Co-heirs.

And this again is another comfort to the meaner, * 1.48 and weaker sort: that howsoe∣ver there may be some difference in regard of outward condition here, yet notwith∣standing in the greatest priviledge there is no difference at all: and therefore to con∣clude, concerning these, and other consolations ministred to you, I will use the Apo∣stles words, Comfort your selves with these things, 1 Thes. 4.18.

And particularly concerning the Female Sex (because the Apostle here applyeth it to them, * 1.49 and saith of them as well as of men, that they are Heirs, Co-heirs of the same inheritance) this therefore is to be applyed to them, for when the Apostle makes distinction of outward conditions, in Gal. 3.28. he putteth in this, Male and Female, and of these he saith, All are one in Christ, no difference: for the Female at first were made after the same Image that the Male were, He made them Male and Female in his own Image, Gen. 1.27. Both sorts have the same Saviour, and are redeemed by the same price: A Woman said, My soul rejoyceth in God my Saviour, Luke 1.47. they are both sanctified by the same Spirit: the Apostle saith, that when an unbelieving Husband is knit to a believing Wife, The Husband

is sanctisied by the wise, as well as in the other case, the Wife is sanctified by the Husband.

And this my brethren giveth a check, to the undue, the unjust consure, that ma∣ny do give to this weaker vessel, 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 con∣futation.

But for the Sex it self, it is a particular consolation against that matter of griese which it might conceive through Eves first sin, not only in sinning her self, but in taking Satans part to tempt her Husband, whereupon followed subjection to the Man, and likewise pain in travel, and bringing forth of children. But notwithstand∣ing (saith the Apostle of that Sex) they shall be saved, if they continue in faith and charity, * 1.50 and holiness with sobriety. So that, you see they have a right too.

And the truth is, that God hath graciously dealt with them in making them the means of bringing forth the principal ground of this right of the one, and of the o∣ther, which is the Lord of life, the Saviour of the world, who was born of a Wo∣man.

Now this Sex is to comfort themselves in this, that notwithstanding there be some differences in outward condition, yet they are made partakers of the greatest and best priviledge, * 1.51 alike joynt-heirs of the grace of God. I find but two things that in Scrip∣ture are exempted from that Sex, two priviledges, one to have jurisdiction over the Husband, another, publickly to teach in the Church of God: But yet notwithstand∣ing, mark a kind of recompence made for this: The former is but particular between Husband and Wife: but in lieu therefore a Woman may reign over many men, yea, over Nations, * 1.52 Queens shall be thy nursing mothers, saith the Prophet Isaiah to the Church. And for the latter, to recompence that, they may be, and have been endued with the gift of prophesie: so that we see how God doth every manner of way in∣courage them.

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

Thus much for the Text.

And now (my brethren) give me leave, I beseech you, to step a little further, and to speak a word concerning this object before me. Howsoever I am not over-for∣ward at any time to speak much on such occasions; yet at this time I suppose I should do much wrong to the party in concealing those things that are meet to be made known to the honour of that God who bestowed those excellent endowments upon her, and also injury to those that knew her. I do not fear to be accounted a flatterer by any that hear me, and if any else shall imagine any such thing, it may, it must needs be their envy, in that they censure what they know not. My fear is, lest those that did know her should think that wrong is done to her by that little that shall be spoken, for enough cannot be spoken of her.

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

The body of Mistris I. R. in regard of Marriage, being the Daughter of Master I. B. a Gentleman in C. It seemed that as God endowed her with excellent parts every way, so she had good education. She was married to Master I. R. a grave pru∣dent man, that lived in the fore-named place, who had been twice Major there, and long continued Alderman, still relyed upon, when any matter of employment was to be performed, and therefore oft chosen to be a Burgess of the Parliament out of that Corporation. In the beginning of her marriage (she attending to the Word as Lydia did) God was pleased to open her heart, and that specially under the Ministry of a reverend Pastour now some years with God, faithful, painful, powerful in his place while he lived, who yet liveth in the many works he published in his life-time.

I say by his Ministry being wrought upon, she wonderfully improved the grace that was so wrought in her; and used all means for the growth thereof, by continual ap∣plying her self to the publick ministry of the Word, conscionably on the Lords day, frequently also on other dayes, both in that City, and in this also, whither she came often times upon sundry imployments, both while her Husband lived, and likewise since she hath been a Widdow, which hath been about the space of five years. Now I say as she did thus help on the growth of grace by this publick means, so also by private diligently reading the Word, not contenting her self with a coursory read∣ing it over by task (as some do) but she had a Paper-book by her, and in reading would note down particular points, note specially duties that belonged to such, and such persons, to Magistrates, to Ministers, to Husbands, to Wives, to Masters, to Ser∣vants; General duties that belonged to Christians, as they were Christians; and that in such a manner, as if so be they had been the Common places of some young Divine. And here (by the way) let me tell you what my self have seen of an Al∣derman of this City some while dead, who left behind him Volumes of books writ∣ten with his own hand: his manner was, first he would read, and after that he would walk up and down, and meditate upon what he read, and write down the sum and particulars of it as he conceived, by which means he made himself excel∣lently skilful as in Divine, so in humane learning. Thus did this grave Matron, here∣by she came to much knowledge: she gathered also many signs whereby she had evidence of the truth of grace, and there yet remain divers such heads noted by her with her own hand, signs of grace, signs of the truth of it, of the growth of it, of the effects of it, means to grow in grace, &c. An excellent course.

Thus she shewed piety in reading of the word of God: the like she did in prayer, hearing others perform that duty in her Family, but specially (when she was both husband and wife, both master and mistris, Death making a division between her dear Husband and her self) she used to pray her self; and those that heard her, and have given testimony thereof admired her gifts that way.

Frequent she was (as apeared in her often retiring her self to her Closet) in her constant and secret devotion; yea, also she took occasion of much fasting, specially when she heard of the troubles of the Church. The cause of the Church much affected her, either in matter of rejoycing, or griefe: she 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 self in this holy manner, so she did likewise wonder∣fully respect those that were the Ministers of God: Amongst many others, I have heard long ago that worthy Minister (before mentioned from whom I have recei∣ved most of what I have now related) speak much of her, and of her worthy Hus∣band in this respect: The feet of those that brought the glad-tydings of salvation were beautiful to her.

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

As thus her piety was manifested, so likewise was her Charity, constantly every week giving relief to the Poor; ready upon all occasions that she was moved to, to open her hands, and to open them wide, and that again, and again, not wearied in doing good.

Sober and grave she was in her carriage and attire, and therein a good example to the younger sort. And thus she continued even to her dying day; full of sweet meditations upon her death-bed, my self partaked of some of them. Being asked what evidences she had for her salvation? she answered, good: whether she doubted not? she replyed no: though she were of a tender conscience, yet she had laid such a foundation, as her faith remained firm. She sweetly ended her dayes with prayers of her own; with desire of the prayers of Ministers still as they came to her; for as she hearkned to, and desired the benefit of their counsel when she lived, so she desired the comfort of their prayers now in her death: thus I say with a sound testimony 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-heirs of the grace of life.

I remember the Philosophers make mention of a word which contains 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 piety toward God resembleth her to the two pious Hanna's, the one the Mother of Samuel, the other the Daughter of Phanuel. Her charity resembleth her to Dorcas, her love to the Ministers of God, to the Shunamite that provided a Chamber, a Table, and a Candlestick for Elisha. In her relation to her Husband, she shew∣ed her self a true Daughter of Sarah. 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 bretheren she hath shewed her self a follower of those that through faith and patience inherit the Promise.

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

Notes

• * 1.1

  The sum 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.
• * 1.6

  Eternal life proper to the Saints.
• * 1.7

  Begun in this world.
• * 1.8

  Gal 2.20.
• * 1.9

  Heb 2, 3.
• * 1.10

  Consummated in the world to come.
• * 1.11

  Phil 1.21.
• * 1.12

  1 Thes. 4.17
• * 1.13

  Joh. 5.26.
• * 1.14

  Joh. 6 33.
• * 1.15

  Ʋse 1. For instructi∣ou.
• * 1.16

  Ʋse 2. For demon∣stration.
• * 1.17

  1 Tim 5.6. Ephes. 2.1.
• * 1.18

  Ʋse 3. For consolati∣on.
• * 1.19

  2 Tim 3.12. Act 14.22.
• * 1.20

  Mark. 5.26.
• * 1.21

  Eccles. 9 4.
• * 1.22

  Job 2.4.
• * 1.23

  Phil. 1.7
• * 1.24

  Rom. 14.17.
• * 1.25

  2 Cor. 12.2.
• * 1.26

  1 Cor. 2.9.
• * 1.27

  Rom. 8.18.
• * 1.28

  2 Cor 4.17.
• * 1.29

  The second branch of the Text.
• * 1.30

  Eternal life cometh from divine grace.
• * 1.31

  Tit. 3.7.
• * 1.32

  Eph. 2.8.
• * 1.33

  Reas. 1.
• * 1.34

  Reas. 2.2 Cor. 3.5.
• * 1.35

  Ʋse 1. For confuta∣tion.
• * 1.36

  Ʋse 2. For Consola∣tion.
• * 1.37

  Ʋse 3. For Instructi∣on.
• * 1.38

  Ʋse 4. For exhortati∣on.
• * 1.39

  The third branch of the Text.
• * 1.40

  The Saints have right to eternal life by inheritance.
• * 1.41

  Ʋse 1. For Confuta∣tion.
• * 1.42

  Ʋse 2. For Consola∣tion.
• * 1.43

  Ʋse 3. For Direction. 1.
• * 1.44

  2.
• * 1.45

  The fourth branch of the Text. All of all sorts have a right to eternal life.
• * 1.46

  Acts 10, 34
• * 1.47

  Ʋse 1. For Admoni∣tion.
• * 1.48

  Ʋse 2. For Consolati∣on general.
• * 1.49

  Particular.
• * 1.50

  1 Tim 2.17.
• * 1.51

  1 Tim. 2 21.12.
• * 1.52

  Isa. 49.23.