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For none of us liveth to himselfe; And no man dies to himselfe; but whether we live we live unto the Lord, or whe∣ther we dye, we dye unto the Lord: Whether therefore we live or dye, we are the Lords.
COncerning the Author of this Epistle, none is so ig∣norant but knowes it is Paul. It was written to the belee∣ving Romans. For the subject mat∣ter of it, it is an Elaborate dis∣course, clearing up the Doctrine
of Iustification; that's the subject of the doctrinall part of it, in the eleven first chapters: the ensuing part of it is more practicall, in which the Apostle gives severall precepts to the beleeving Romans, whether in publicke Offices or in private relations, Instructing them how to carry themselves towards God, and each towards ano∣ther.
In this Chapter he instructs them how to demeane them∣selves towards their dissenting weak brethren. In those primi∣tive times, there were some Christians that were stumbled at the present abrogation of the ceremoniall law, and were not so fully as others instructed in the Doctrine of Christian liberty, pur∣chased by the comming, and suf∣fering of the Lord Iesus Christ. Upon this, from the too rigid
Censoriousnesse of other Christ∣ians, there grew a division, and (as I am apt to beleeve) a separation in the Church: It seemeth the stumble was concerning two points of the ceremoniall law; First, The eating of meats Vnclean by the law: Secondly, the other, the Observation of such dayes as ac∣cording to the Iewish law were to be kept holy. Those Christians that were well instructed in the Doc∣trine of the liberty purchased by Jesus Christ from those Iewish ceremonies, rightly conceived, that First, Those beasts which were Vncleane to the Iews were not now Vncleane: It was since then that God had given leave to Peter to kill and eate, with a com∣mand to him, to call nothing Common or Vncleane which he had sanctified. And I conceive that piece of the Ceremonall law did
typifie the Uncleanenesse of the Gentiles: till the Partition wall was pulled downe; and 2. They knew that under the Gospell, Christians were by no morall precept engaged to keep any day holy but the Lords day: yet the other Christians not seeing with so cleare a light, as they saw, durst not doe these things, but still persisted in abstaining from some meats, and the observation of some holy dayes, which needed not, had they been but well in∣structed. But as the consciences of these were too scrupulous and Superstitious; So the spirits of the other were too rigid and cen∣sorious, presently upon this to refuse communion with them. The Apostle therefore in this Chap∣ter writes to them, to mind them how to carry themselves towards their weak brethren.
First, He gives a generall precept, To receive them: but wisely, Not to doubtful disputations: and ne∣gatively, v. 2. not to despise them: we ought not to despise but brotherly to Receive those that differ not from us in fundamentals though they cannot agree with us in circumstantialls. For I conceive that the difference was not here a thing indifferent, it was utterly unlawfull, and su∣perstitious to keep Jewish holy∣dayes by vertue of an obligation from the Ceremoniall law. It was unlawfull for them to ac∣count those creatures Common or uncleane which the Lord had San∣ctified, yet saith the Apostle, be tender of them. First, despise them not. Secondly, puzzle them not in doubtful disputations. Thirdly, do not judge or condemne them. Fourthly, Receive them, into your hearts by love and piety and affection toward
them; Into your Congregations not refusing communion with them. Now having given them this generall Lesson of Exhorta∣tion, he presseth it in the en∣suing verses, by severall Argu∣ments; The first is laid downe v. 3. God hath Received him: Re∣ceived him, how? he hath loved his soule in Jesus Christ, and united him to himself; will ye re∣ject whom God receiveth? doth God think him worthy of his heart, and doe not you think him worthy of yours? will God receive him to everlasting commu∣nion with himselfe, and is he not worthy to be received into the Communion of your Congregati∣ons? Secondly, from the very law of Nature; who art thou that con¦demnest another mans servant? he stands, or fals to his own master. This is spoken to disswade them from
censuring or judging; why saith the Apostle, he is Gods servant not yours, who bids you judge him? leave him to his owne ma∣ster, and doe not you exercise a rigid unwarrantable Mastery o∣ver him. Thirdly, from the love of God to him, Yea he shall be establi∣shed. God that hath shined in with some light of knowledge, and faith, into him, will in his due time (saith the Apostle) shine with more; that though he seemes to be now weak, yet he shall be strong; though he be a little stag∣gering, now for the present, yet he shall be setled, and establi∣shed; and this is proved from the two strongest Arguments in the world; to assure to a true Chri∣stian the accomplishing of any promise for the carrying on any work of grace. First, Gods power. v. 4. He is able to make him stand.
Secondly, Gods love, he will doe to his utmost for him, he shall be established. The word is passive to denote the freenesse of Gods act in it.
A fourth Argument is drawne from the joint designe that these dis∣senting Christians (and that in this very businesse) carried on with those whose Spirits were more cleare in the thing, viz. The glory of God, In∣deed if they were such base pro∣phane wretches, as kept up these ceremonies out of a superstitious humour, Holy dayes meerly to eat, and drink in, and rise up to play in, to be dayes of prophannesse, &c. or if they kept up these meerly to disturbe the Church of Christ, or to deny Christ to be come in the flesh, then it were something; but being the case is so, that they are such persons as truly aime at the glory of God in this action,
and dissent because they are not yet fully convinced that they are freed from these ceremonies; and think they should dishonour God in disobeying his command, if they should not; Beare with them. Yea (may some say) but how should we know this?
First, the Apostle proves it, 1. From the manner of their ob∣servation of these dayes, and eating these meats. 1. They observed them to the Lord. They ate to the Lord, giving God thanks: they did not barely observe the Cere∣monies, but with a great deale of holinesse, that the shell and the kernell went together.
Secondly, he proveth it, from the generall scope, and aime of e∣very true Christian both in his life and death. For none of us liveth to himself, &c. They are some of us (saith the Apostle) true beleevers
in whom the grace of God dwells. Now
None of us liveth to himselfe, and No man dieth to himselfe. For whether we live we live unto the Lord, and whether we die we die unto the Lord: whe∣ther we live therefore or die we are the Lords.
Thus I have brought you to my text, which is a short Account of a Christians Pilgrimage. The life and death of a Saint. In it consider
First, The particular of a Christians Life and Death.
Secondly, The Summa totalis of it.
The particular of it is set down, first, Negativè; None of us liveth to himselfe, and no man dieth to him∣selfe. Secondly, Affirmativè; Whether we live we live unto the Lord, and whether we die we die unto the Lord.
Then there's the Totall summe, Whether therefore we live or die we are the Lords. Or if you please, Here's the doctrine, No beleever lives to himselfe, nor dies to him∣selfe, but if he lives, he lives to the Lord, and if he dies, he dies to the Lord. Secondly, Here is an Inference from the Doctrine, a Consolatory Application: whe∣ther therefore we live or dy we are the Lords. Or (as a learned Com∣mentator well notes) heres a Rea∣son of the Doctrine, why we should in our life live unto the Lord, and in our death dye unto the Lord: Because in life and death we are the Lords.
There is no great matter difficult in the words, that which is to be opened about them, I shall open in the Doctrine. And that I may contract all as short as may be, I shall summe up both the verses
in this one Proposition of Doct∣rine.
Doct. That all beleevers, who while they live, live not to themselves, and if they dye, dye not to themselves, but whiles they live, they live to the Lord, and when they dye, they dye to the Lord, whether they live, or dye are the Lords: and because in life or death, they are the Lords, It is their duty not to live, nor dye to themselves, but to live and dye to the Lord.
It is large, but easy to be re∣membred, because in the words of the text. For my better pro∣ceeding in the handling of it, and for the helping of your memo∣ry, I shall branch the doctrine into these four particulars which I will handle distinctly, and ap∣ply joyntly.
First of the first. 1. That the true beleever in his life is the Lords. I shal open it, and shew you in what respects, and prove the particu∣lars as I passe them by, shortly. I shall open it but in three particu∣lars, 1. He is the Lords by purchase. 2. He is the Lords by Possession. 3. He is the Lords by neare Relation.
First of all, He is the Lords by purchase, and a deare purchase; he hath purchased them with his owne blood. Acts 20. 28. The mo∣ther that hath had a painefull travell sayes to the child, A
deare child thou hast been to me, and Zipporah to Moses, surely a bloody husband hast thou been to me. God may say, Bellevers! Children! you have been deare Children, bloody children unto me, you have cost me my owne heart blood, a great ransome! They are called the Purchased possession. Eph. 1. 14. And a dear purchase too that cost the owners heart blood. Christi∣ans, speak truth, doe you not think you cost Christ more then ye are worth, bodyes and scules, and all? It is true to purpose too that the Apostle sayes. 1 Cor. 6. 20. For ye are bought with a price, therefore, &c. a price indeed yet nei∣ther silver nor gold (of that Christ had none,) but what he had he gave you, and gave for you, even his own life for a ransome for the sins of many; never was there so deare a bargaine, and yet never fewer
words spent about one. He bought them of the Father. Joh. 10. 29. and Joh. 17. Indeed there it is cal∣led giving, but he gave his blood for them: and yet there was an act of grace in the Father giving the Elect to Christ. It is true, you may say, that they were the Devills Captives. Eph. 2. v. 2, 3. But I answer, that the Devill was but Gods jayler, hee keeps them by nature in a Captivity, but it is for a debt due to the Fathers justice. Now God gave them to Christ paying such a price. One would wonder to think, he should med∣dle with so hard, and unprofitable a bargaine, but yet he did, and with such alacrity that there was scarce too words betwixt his Father and him about it. The Father writ downe in his book, If you will have them thats the price, you shall goe, and doe my will (which is ta∣king
upon you their nature) Suffering, Dying, &c. Christ presently sub∣scribed Done: and by such a day it shall be all paid, Psal. 40. v. 7. Heb. 10. 8. In the Volume of thy book it is written of me. Lo! I come to doe thy will, O God! There shall no more words be made of it (saith Christ) I will doe it: Thus there was a Covenant stroke, betwixt the Father and the Son for The purchased possession. Thus they are the Lords by Purchase. Pretium Sanguinis, the price of his owne deare heart blood.
They are the Lords Possession: They are his owne, he calls them his heritage, his habitation, his pe∣culiar people, The sheep of his pasture, The sheep of his flock, The temple of God. His title to them I cleared before, but not altogether. All title you know is either, 1. By inheritance, or 2. By purchase,
or 3. By gift. God hath every of these wayes a title to belevers. 1. By purchase. So I have already cleared Christs title to beleevers: I shewed you, 1. Of whom he bought this possession. 2. Out of whose hands. 3. What he paid for it. But you know if a man con∣tract with another for a house or ground, and after such a contract pay the price for which he con∣tracts with him that hath the sale in his power: yet after all this he must have possession given him, and then it is fully and most properly called his own. Beleevers are the Lord Christs thus; he hath not on∣ly contracted for them, and paid his full price, but he hath also taken li∣very, and seisiu of them. Joh. 10. 29. The father hath given them to him: and Joh. 17. Of all that thou hast given me I have lost none. And now they are his inheritance,
he hath the fee simple of all his E∣lect ones, and by his 1. Assuming their flesh hath taken livery, and seisin of their natures. 2. Mysti∣cally Vniting himselfe unto them, he hath brought himselfe and his furniture for his house, all the graces of his holy spirit, to dwell in them; nay they are his peculiar Mansion in whom he delights to dwell: you have I knowne (saith he) above all the Nations of the Earth: though all the world be mine, and I can pitch my tent any where, and dwell in my owne too, yet you only I have knowne; you are the Mansion-house which I set a∣part for my glory; where I will come and keep house my selfe in person. They are the Lords pos∣session: thats the second.
3. They are the Lords by neare Relation. Neare relations are or∣dinarily by way of appropriation
called ours; wives, and children, and servants; we say of such a woman, or child, or servant, she is such a mans wife, or it is such a mans child, or they are such a ones servants: thus are beleevers to be appropriated to God. You may say concerning a beleever, There goes the child of God. Gal. 3. 7. There goes the heire of Je∣sus Christ. Rom. 8. 17. Children not begotten according to the flesh, but of the immortall, incor∣ruptible seed of the word. 1 Pet. 1. 23. You may say of them, 2. There goes the Lambs wife, the wife of the Prince of glory, the Kings daughter. Eph. 5. 29, 30, 31, 32. Hosea 2. 18. You may say of them, 3. There goes one of Gods servants. 1 Cor. 7. 22. A∣braham was stiled by Melchise∣dech, the servant of the most high God. Paul often stiles himselfe
the servant of Iesus Christ. Nay 4. They stand in the relation of members, to Jesus Christ the head. 1 Cor. 6. 16. This is by reason of the neare mysticall unspeakable Vnion that is betwixt the Lord Jesus Christ and the soule. Joh. 15. 3. I in you, and you in me. We are flesh of his flesh and bone of his bone, Eph. 5. 29. 30. &c. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So then? can you say of your wife, she is mine? canst thou say of thy child, it is mine? canst thou say of any servant that thou keepest, he or she is mine? Nay nearer yet: canst thou say of thy right hand, or foot, or any member of thy body, it is mine? So is the be∣leever Christs: Christs purchase, possession, Servant, wife, child, bro∣ther, member, &c. Beleevers then while they live are the Lords. Thats the first branch, and that is plain. Proceed we now to the second, and that is,
In the opening and handling of this, I will doe these three things.
Of all these briefly, and first of the first.
A man may be said to live to himselfe, either in a Civill or in a divine and Theologicall sense, in a Civill sense a man may bee said to live to himselfe, When he is free from all relations, when he trades for himself, and lives upon his owne hand as we say; thus questionlesse the beleever may live to himselfe. Or 2. Civilly, a man may be said to live to himselfe, that is suo commodo, to his own back and belly meerly, that as we say none eates of his meat nor drinks of his cup, nor is a penny the better for him, thus a beleever will hardly live to himselfe. Or 3. Ci∣villy a man is said to live to him∣selfe, in respect of Communion, when he is nulli comes, a compani∣on fit for none, either in regard of the morosity, or sullennesse of his temper. But none of these hits the sense of the text, which
(questionlesse) is not to be under∣stood of a privacy of civill life, but in a divine sense; and so a man may live to himselfe two wayes, none of both which are competent to a beleever. Not
Formally; not to please himself; not following the corrupt dic∣tates of his owne flesh, as the base prophane wretch, to whom the Devill doth but say goe, and he goeth; or come, and he cometh; and his base heart sayes but doe this, and he doth it: this is often called in Scripture living to the flesh, and living to sin. Thus the beleever lives not to himselfe. Nor
Finally; a man may be said to live to himselfe, when all the actions of his life pursue but his owne worldly interests of great∣nesse, and wealth, and honour. The beleever in his life drives on Gods
interests, trades for glory, and acts for his Master; himselfe is but a factor here in a strange coun∣try: whether he eates, or drinkes, or sleeps, or trades, or whatever he doth, he doth it for the glory of God, whose factor he is. Phil. 1. 21. To me to live is Christ, and to dye is gaine, or (as others read it) [to me both in life and death, Christ is gain.] Thus I have explaned the first particular, and by opening of this, I have also given some light to the other, and in part shewed you what it is for a Chri∣stian to dye to himselfe, which I shall further enlarge my selfe upon by and by.
I will open it in three or four par∣ticulars. 1. A beleever may be
said to live to the Lord Ratione Iu∣ris, by way of Right, owning, and acknowledging God to be his God, as a Sonne lives to his Father, and a Servant to his Master: wea∣ring Christs livery, and acknow∣ledging himselfe to be Christs Servant. Proclaming with David. Psal. 116. 16. Truly Lord I am thy Servant, I am thy Servant, and the Sonne of thy handmaid: for thou hast loosed my bonds. Yea and this he will doe in all places, and com∣panies: if Jesus Christ be named, he is not ashamed to say (with M. Herbert) My Lord, and Master. He every where acknowledgeth his subjection, and duty to God, by his service as his Master, by his homage as to his Soveraigne, by his dutifull feare as to his Father, ac∣cording to that of the Prophet. Mal. 1. 6. If I be a father where is my honour, and if a master where is
my feare? He every where honours God as his Father, and feares him as his Master.
Secondly, The beleever lives to God formally. He followes the dictates of his word, and the mo∣tions of his spirit. He is come into the world to doe his will, he knowes that for this end he was borne, and readily in the whole motion of his life sayes, I delight to do thy will O my God. If God in his word or by his spirit sayes to him Goe, he goes, Come, he comes, doe this, he doth it. He disputes not the rebellion of his owne will, nor private interests of his owne spirit, against the will of God once re∣vealed unto him.
Thirdly, The beleever lives un∣to God finally. The whole end of his life, of all his actions, words, tra∣dings, recreations, is to glorify God, and he doth nothing but he
prefaceth this question to it, how may God have glory? what shall God get by this Action? this is the designe he drives, the interest he pursues, every of his arrowes are levelled at this white, and all his actions ordered to this end, it is his work to glorify God both in his body, and spirit, according to the Apostles exhortation. 1 Cor. 6. 20.
Lastly, He lives unto God de∣pendently. Indeed this is rather a li∣ving upon God, but yet it is a li∣ving unto God too: The life which he now lives is by faith upon the Son of God. Gal. 2. 20. He cleaves unto God in all the Conditions, and all the Relations of his life; Thus he lives not to himselfe but to the Lord. Yea and Thirdly,
Which is the third thing.
This is plaine if you doe but consider what I said before in the particular explanation of the first branch of the Doctrine, viz. How far the beleever while he lives is the Lords.
1. Because he is the Lords pur∣chase. What? shall I buy a ser∣vant, and shall he serve another Master? Shall I buy an house, and shall it rent to another Land∣lord?
2. Because he is the Lords posses∣sion. See the Apostle pressing this duty from both these Arguments 1 Cor. 6. 19, 20.
What? know ye not, that your body is the temple of holy Ghost which is in you, and which you have of God, and you are not your owne, for yee are bought with a price, therefore glorify God, in your body
and your spirit which are Gods.Yea and thirdly,
3. Because we are the Lords in so neare Relation. Would you take it well that your children, or apprentices which you maintaine should live to themselves? And trade for themselves? or others? and not live to you and trade for you? That your wife should live to another? Either formally or fi∣nally, and not to you, whose she is? And is there not as great an engag∣ment (Christians!) lyes upon you to live to the Lord? you are his Children, his spouses, his ser∣vants, nay nearer yet, his mem∣bers: There is all reason in the world that you should not live to your selves, but unto him. And thus I have done with the second Branch of the Doctrine, viz.
That when the beleever lives he lives not to himselfe but to the
Lord, and it is his duty so to do, because while he lives he is the Lords.
I passe to the third Branch.
Here for the explanation of this Branch I shall do these two things.
First, I shall shew how a man may be said to die to himselfe, which the beleever doth not.
Secondly, I shall shew you what it is to die to the Lord, and how a beleever may be said when he dies to die to the Lord.
1. I conceive a man may be said to die to himself, 1. when him∣selfe is the causer, wisher, or desirer of his own death: thus Saul, and Iudas dyed to themselves, and could not
stay Gods leisure. The beleever is of another spirit.
Or Secondly, when in dying, or desiring to die, he meerly aimes at his owne end; out of a conceit of the ease and rest he shall be at, because he knowes if he be in the grave, There the wicked cease from troub∣ling, there the weary be at rest, as Iob passionately spake, c. 3. or to deliver himselfe from obloquies, as Ionas, cap. 3. or to save himselfe from danger, as Saul; or to be out of the horrors of a guilty consci∣ence, as Iudas: these men dyed, or would have dyed to themselves.
Or thirdly, a man may be said to die to himselfe, when he doth no good by his death, declares not the glory of God, nor faith in God, but dyes like Nabal; though his spirit be not over-powred with diseases, nor he robbed of his senses, yet he dyes like a block. Now the
beleever none of these wayes dyes to himselfe. 1. He will not choose his owne speare with Saul, nor twist his owne Halter with Iudas. He will not only aime at his owne ease, in his death, but if the Lord stops not his mouth by an over-powring disease, nor bereaves him of his sence and speech, he will be setting out the goodnesse, and glo∣ry of God with his very utmost breath; as this our precious Sister, that had such a mind of her jour∣ney that she could talke of nothing else.
I passe to the second thing pro∣pounded.
First, he will dye at the Lords leasure; he wil not hasten his death, nor dye the death of the wicked; his soule is indeed so greedy of glory, that he is continually sigh∣ing after a dissolution, and crying come Lord Iesus, come quickly; but yet not so hasty, but he leaves God to his liberty, for so poor a cir∣cumstance of time; this was Pauls case, 1 Phil. 23. 24. He had a de∣sire to be with Christ which was best of all: can you blame him for that? But yet (saith he) it is expedi∣ent for you that I should stay; I am content. Like a dutifull child that being abroad hath a desire to see his friends, and is sometimes wish∣ing, O that the holy-dayes were come, that he might goe home, and it may be he sometimes writes to them for an horse, but yet he is not so mad as to run home on foot, much lesse to goe contrary
to his fathers mind.
Secondly, in dying he will not aime at his owne ease, but herein submits himselfe to the Lord, and that both for the time of his death, and also for the kind of it. 1. For the time of his death, See Phil. 23, 24. If Paul might judge himselfe, he thinkes it would be best presently to dye. But if it be more expedient for the Churches he should live yet a lit∣tle while, he is content; he some∣times sends to his Father, to let him know his longing desire to see him, but with all lets him know his resignation to his wil, and adds, yet Father if it be your pleasure I should stay a quarter of a yeere or some few months longer I will submit my will to your pleasure.
And as for the time of his death, so also for the kind of his death: if his Father will have him come on
foot, or on horse-back, so he goeth, he careth not, if he will have him goe on his swiftest race nag or on the dullest jade in the stable; he as willingly will be carted as coached thither. Now saith Paul, I am ready to be offered. It is all one to him, to be sent to heaven with a stroke, or linger out many days with this pretious one, that was severall yeares on her journy to heaven, yet seemed not to be tyred with the length of the journy, or the slownesse of her horse; she knew whose work it was to switch or spurr, and therefore held her owne hands. This is the true temper of a Christian in dy∣ing to the Lord, to be content though he hangs a long time, and that upon a crosse, so the life and death of the Lord Iesus may be made manifest in his flesh, to ac∣count it all one whether he dye of
the plague, or a consumption, a fever, or the stone; upon the rack, or at the stake; whether the sword divides him, or the arrowes of the Lord pierce him, he dyes not to himselfe but to the Lord.
Thirdly, he dyes to the Lord, as aiming at the Lords glory in his death, & thence is submiting him∣selfe to Gods will for all cir∣cumstances, so also endeavouring to give glory to the Lord in his death, and bring the Lord glory by dying. Pauls bonds, & Imprisonment brought glory to Jesus Christ, Phil. 1. 12, 13, 14. And this he may aime at dying severall wayes. 1. By his quiet and patient submit∣ting unto God, in the messengers of death, Psal. 39. 9. David was dumbe and knew not how to complain because it was the Lords doing. Like Ely, It is the Lord let him do what seemeth him good. Like Christ,
Father (if it be possible) let this cup passe from me, yet not my will but thy will be done. He kisseth the stake, and imbraceth the flame. 2. If his death be violent, By undanted suf∣fering at his death. Thus the blood of the Martyrs paid God a tribute of glory, by being the seed of the Church. O how glorious prea∣chers were the Martyrs! That as it was said of Samson, the number of them that he flew at his death was more than those he slew in his life: So we might say of them; The number of them that they spiritually quick∣ned in their lives, was short of them that were quickned by their deaths. Docter Taylor made it a plaine going home, and counted his journy to two stiles; whosoever reads the stories of Eusebius, or the stories of the Martyrs under the ten persecutions, or of late in those reaking times of Q. Mary (that
filled the land with innocent blood) will find this abundantly instan∣ced. 3. Whether it be a violent or na∣turall death, they will bring glory to the Lord by speaking something to the glory of God at their death, some way or other setting out the glory of God, and his goodnesse towards them, shewed to them in their life or death. Thus did many of the glorious Martyrs, and an abundant full proofe of this was this our glorious Sister. O how busy was she to tell what the goodnesse of God had been to her, to glorify his name, to direct, comfort, quicken! were not many of you warmed at the heart by her spi∣rituall fire?
Thus the beleever dyes to the Lord, declaring his faith in God, Now I know my redeemer lives, and that I shall see him with these eyes. Yet so it may be, that a beleever,
through the nature or violence of his disease may bee a wanting to this duty; if the Lord ties his tongue who can help it? but if he suffers him but to open his lips, his mouth shall shew forth his praise. In∣deed sometimes, a beleever may dye in the dark in regard of the sensible enjoyments of Christs love, but even then though hee may complain of his own vilenesse and unworthinesse, yet it is a thousand to one, but he gives glory to God; he dyes not like Nabal; not as fooles dye. I hasten to the last branch of the Doctrine, which is that
Shortly of it.
1. The Lord owns them in Death, Psa. 73. 26. Though my flesh faileth, and my heart faileth, yet God is the strength of my heart; and my por∣tion
for ever. He ownes them in dying, he takes notice of their composing themselves to sleep, and hath newes brought him to heaven of every Saints sickening and dying, he hearkeneth and heareth their death sighes, and grownes, yea and after death more then ever; then the soul is returned to God, and imbosomed in him, and mortality is swallowed up of life, 1 Cor. 5. 6.
2. They are the Lords then by Vnion; the head, and the mem∣bers will be then as much one, yea more one then ever they were, they that were one in Grace, are made one in glory; as the scatte∣red Sun beames when they are ga∣thered into the Sun, are more glo∣riously one with the Sun, then when there was a seeming division of their vnity for the irradiation of the earth, so all the Saints which are
but as distinct beames of the Sun of Righteousnesse, when they shall be gathered into Christ, shall yet continue to be one with him, yea and more gloriously one then ever. The Bride is now made ready for the Lambe, and the private marriage day is come. The Bride of the Lambe is here but in her mourning gowne, yet Christ (who is a pure essence of infinite love) delights in her in that dresse, and even in that habit will not live from her; when she dyes to the world, she hath drest her head, and then is more lovely in his Eye, but by that time the day of judgment comes, she wil be wholy, and com∣pleatly drest to come out to Din∣ner, and everlasting banquetting in the chambers of love, with the King of Glory.
Lastly, When he dyes he is the Lords by neare Relation; this is an
undoubted consequence of the o∣ther, but yet a little more; Death breaks all Relations, but the Relation that is betwixt God & the beleeving soule, and its knife is not sharp enough to cut this asunder; see this but in two instances, 1 Josh. 2. God sayes, Moses my servant is dead. Dead; yet my servant: we cannot say, such a one my servant is dead, or if we doe say so, it is but an improper phrase of speach; for if he be dead he is not my ser∣vant; he does me no worke, he takes none of my wages: We can say, such a one, that was my servant is dead, but if the person be dead, the cord of our Relation is bro∣ken. Job speaking of death, Job. 3. sayes, There the servant is free from his Master: But God sayes, Moses my servant is dead, though he be dead, yet he is my servant. And we may say concerning any
holy man, or woman, concerning this remarkable Saint, such a one Gods deare Servant is dead: Dead, yet Gods servant; she hath chang∣ed her room, and work, yea and her wages too, but not her Master, she is but taken to be his chambermaid in glory, from being his Kitchin-maid in the world; her work was before below staires, now it is a∣bove. Take but one instance more, it is, Joh. 11. 11. Christ sayes, Our friend Lazarus sleeps, he sleeps, yet he is Our friend. O sweet! we say when such a one dyes we have lost a deare friend. But God loseth not his relation by his Saints death, he is our friend then more than e∣ver, and so are we his. And thus I have gone through the severall branches of the Doctrine.
And now what a sweet doctrine were here for application, if I had any time, but I must but
hint at things, and lay the letters, and leave them to God to stampe upon your hearts.
I will apply it, or rather shew you how you may apply it, by way of Instruction, Reprehensi∣on, Exhortation, and consola∣tion.
First of all by way of Instructi∣on, [Use. 1] and so it might be very profita∣ble, 1. To shew you the infi∣nite love of God, to poor dust, and ashes. That he will be pleased to owne us in life, and death; to come, and dwell in houses made of clay, nay not in all the houses of clay neither; some he will not bestow the paines to make them cleane, and tenantable for himselfe; some great famous built houses, built of free stoned Nobility & Gen∣try, learning and honour, adorned with parts and esteem in the world, he leaves to be an habitation for
Owles, and Ostriches, and comes and dwels in the poor Cottages of his Elect ones. The poore of this world hath God chosen. God loves the house well in which he will dwell; you only have I knowne above all the Nations of the Earth, &c. O mer∣cy! that God should say to one, that it may be hath not a rag to cover him with, nor a place where to lay downe his head, Here is the soule in which I have chose to dwell, to pitch my name there; who are we that Our Lord should come to us? we have not a room either in head or heart fit for to entertaine him. If he will come he must bring his stoole to sit down on, and be wel∣comed with his own meat, and yet he will come and be a father, an hus∣band, a friend, and call us his ser∣vants, his children, his spouse, yea his members. Think, O think what honour it is to be allied to
the family of Heaven, yea incor∣porated in it. It is a big word a∣mongst men, when they can say, my Cosen of Essex or Norfolk, &c. to be allied to Earles, Dukes, &c. We think we mightily speak our honour, when he can speake it; is it not a far greater when we can say, My brother of heaven, nay my Father, my Lord, my husband, &c? Such honour have all his Saints.
Secondly, It might instruct us [Inst. 2] of the happinesse of beleevers both in life, and death; we are the Lords possession, there is no feare of a bad Landlord. Are we his pur∣chase? his redeemed ones? no feare of any slavery then, his yoke is easy, his burthen is light, his service a perfect freedome. Is he our Father, our Master, our Hus∣band, our friend? we have then one that is able to help us, willing
to succour us, ready to pitty us; a kind father, a loving husband, a carefull master. The Lord is our Shepheard, what can we want? Surely nothing that All-sufficiency can help us to. We are the Lords in our life; Nor is our portion in this life, Whether we live or dye we are the Lords: we are yet his friends, his servants, Jos. 1. 2. Joh. 11. 11. We are yet his temple in which he doth more manifest his glory than in our tabernacle while it comes to be dis∣solved; we are yet his purchased pos∣session, Eph. 1. 16. Dying loseth us not that friend. O happy, truly hap∣py, and Blessed are they that dye in the Lord, for they rest from their la∣bours. It was a lesson that John was commanded to write, do you re∣member it, It was written for your Instruction, and comfort. Whe∣ther ye live or die, ye are the Lords.
Thirdly, this may Instruct us [Instit. 3]
that there are but a very few that are true beleevers, that in death shall be the Lords. No more then those that live to the Lord, and dye to the Lord. And ah! how few those are? 1. What shall become of all prophane wretches, all drunkards, swearers, adulterers, all those rabbles of wretches, Rev. 20. v. 8. Eph. 5. 5. 1 Cor. 6. 8, 10. that in stead of living to the Lord, live to the Devill, to their base lusts and corruptions, and all their study is, how to obey the flesh, in the lusts of it? Ah Lord! what will be∣come of these poor wretches when they dye, when you shall cry out, Animula! quo vadis? poore soule whither goest thou? It was a dreadfull passage I lately heard to have been the dying breath of such an one, Now goes my prore soule to pay all its debts. 2. What shall become of all those that live to the
world, and make their gain the End of their life? whose whole life sounds nothing else, But what shall we eat? or what shall we drink? or what shall we put on? What will you gaine (friends) when to gaine the world, you shall weep over your lost poore soules; how will you ransome your selves from the pit? And so for any other that make a∣ny thing below God, the End of their lives. And ah! where shall we find a man concerning whom, we may pronounce this text, while he lived, he lived to the Lord, and when he dyed, he dyed to the Lord? And yet this must be pronounced of all those that when they dy shall be the Lords: O remember your latter end!
4. This may instruct us in the right way, to dye comfortably. He that knowes he is the Lords cannot dye sadly; now wouldst thou find
this? while thou livest, live to the Lord: when thou dyest, dye to the Lord. O the sweetnesse of perfumed death to the Saint! I remember I have heard of an holy man, that when he was about to dye, pro∣fest to this effect. Now (saith he) were all the honors, pleasures, and con∣tentments of the world on one hand, and death on the other, I would scorne them, and imbrace this. O get your hearts into such a frame, which cannot be without making the Lord (while you live) the end of your life and actions.
Fiftly, this may further instruct [Inst. 5] us, Of the great difference betwixt the wicked, and the Godly, in their deaths, and of the Reason of it. The worldling lives to himselfe, and dyes to himselfe, perhaps he makes a∣way himselfe, or dyes murmuringly, and blasphemes God, he cannot give God a good word at the last. The
beleever could be content to be present with the Lord, yet he waites Gods leasure and patiently submits to what death God will have him dye, whether it be Natu∣rall or Violent, sad or joyfull, short or tedious, and whatever his death be, he dyes, joyfully. The One is loth to dye and cannot a∣bide to think of shaking hands with so many Gods as he hath here below; the other dyes cheer∣fully, and in his death gives glory to God. The Reason of this diffe∣rence is plain Enough. The Saint, 1. Hath lived to God. 2. De∣sires to dye unto the Lord. 3. In death as well as in his life aimes at the glory of God. 4. Knowes that in death he shall be the Lords. The other, hath lived to him∣selfe. 2. Aimes at nothing in dying but himselfe. 3. Knowes that if he dyes his soule sinks in
hell for ever, can you blame the man for being loth to goe into Everlasting Burnings?
The second use may be Terror [Use. 2] to those that neither regard while they live to live to the Lord, nor when they dye to dye to the Lord, all those mentioned in the former use, that live to their lusts, and pleasures, to the world, &c. Should here be deeply reproved, Take on∣ly two places to reprove you, Isa. 50. 11. Eccl. 11. v. 9.
3. This doctrine may be apply∣ed by way of Exhortation, And, O that I could perswade for God this day, some or other to be∣gin a life to him, every one sayes, O that I might dye the death of the Righteous, that my latter end might be like his! but alas! who is there that lives according to his wish? wouldst thou bee the Lords when thou dyest? live not then to thy
selfe but to the Lord, Live not ac∣cording to thy owne lusts, live not to thy owne ends, but live by Gods law and to Gods glory: who would be the Lords when he dyes, he must be so while he lives; if God dwell with thy soule in life, thy soul shall dwell with him in death. O, leave trading for your selves, you spend your strength for nothing, and your money for that which will not profit. What shall it pro∣fit thee to gaine all the world, and lose thy owne poore soule? Or what wilt thou give in Exchange for it? But I passe on (my time being expired, and the whole doctrine being practicall.)
2. Let every beleever, look upon this as an Engagement of his soule to God, that In life and death he is the Lords; And from hence learne, while he lives to live to the Lord; and when he dyes to dye to the Lord.
To whom should the servant live but to the master? the wife, but to the husband? the child, but to the father? and the Saint, but to his Saviour? O quicken up your soules to this life, from this prin∣ciple; your engagments to God are high, let your life be answerable; lay out the talents he hath given you, for his advantage; drive on his Interest, pursue his ends. You are bought with a price. Bloody friends have you been to Christ, who in this hath excel'd the love of men, that while you were yet enemies he dyed for you, that by his death you might be reconciled to God. Let God never complain concerning you, as he once complained of his Israelites, Isa. 1. 2. I have nourish∣ed children, but not to my selfe; I have brought them up but they have rebelled against me. O let your con∣versation be such as becometh the
Gospell of Iesus Christ. You live in God, live also unto God: For none of us liveth to himselfe, &c.
Lastly, it may be applyed by way of Consolation, and so I shall ap∣ply it more generally, or more par∣ticularly relating to this occasion.
1. Generally. It may admini∣ster comfort unto us, concern∣ing our owne deaths. 2. Con∣cerning our friends deaths.
1. Concerning our owne death. What, art thou afraid to dye Christian? To let thy soule returne to God that gave it?
Consider first, Hast thou not lived to God? Hast thou been his factor, and art thou afraid to see him? his child, and art thou afraid of returning to thy Fathers house? can the faithfull Servant feare a re∣turne to his Master?
Consider secondly, Hath it not been thy desire to glorify God, as he
pleaseth to be glorified? Thou hast finished thy course, runne thy race, done thy work, God hath had his de∣sired glory of thee in thy life, and now his will is that thou shouldst glorify him by dying to him.
3. Remember that in death, thou art the Lords. To dye to me is gaine saith the Apostle. While we are at home in the body, we are absent from the Lord. At home doth the Apostle call it? a strange home! where we have neither father, nor brethren, nor scarce so much as a friend. By death thou doest but re∣turne like the sunbeame into the body of the Sun: Thou art yet the Lords friend.
2. It may comfort us concer∣ning the death of such our friends, as while they lived, lived to the Lord. Hast thou a beleeving friend dead?
1. Consider that he, or she, is
where they would be; it is the de∣sire of every Saint to glorify God in that manner that he desires to be glorified by them, to serve him any where, whether in the Kitchin or the Parlour it makes no mat∣ter to them, giving glory to him is that they desire. Gods will is revealed when thy friend dyes that he would have them come, and serve at court. Why weepest thou? Thy friend hath his wish; she de∣sired to be dissolved, and to be with Christ which is best of all.
Nay,
2. Consider thy friend hath not only his wish but his greatest happi∣nesse, thy friend is the Lords, and that in a more speciall, and glo∣rious manner, now than ever; Let this stop thy mouth: Thy friend is with the Lord, he hath him, he ownes him: the Sun∣beame is but in-bodyed in the Sun,
the blood is but runne to the heart. Ah! but we have lost! What hast thou lost Christian? 1. Was not thy friend the Lord's while he lived? the Lords by right, thine only by loan? was he not the Lords purchase? & shall not the Lord come when he please, and take possession of it? may he not pull it down, & build it up again, at his pleasure? shal he not do what he will his own? we use to say, A man may take his owne where ever he finds it; hath not God the like liberty? he hath found one of his lambes in thy pasture; it will argue an ill mind in thee not to bee willing he should take it home; what? because hee hath let thee keep it for him, wilt thou de∣ny his right? His Saint can be spa∣red out of heaven no longer.
2. Is he not the Lords possession? and shal not God take his house in∣to his owne hands if he will when
the tenants lease is out? God useth not to renew leases: Once I con∣fesse he did it to Hezekiah, but his ordinary custome is, as leases of Saints lives expire, to take them into his owne hands, till he hath got in all his redeemed morgages, and the full day of redeeming the purchased possession shall come. Mayest thou remove thy house, and shall not God remove his whither he pleases? The Saints are Gods dwelling place, here he lives in Cotta∣ges of clay, now when the beleever dyes God puls downe his clay-Cot∣tages, intending to fetch away the timber and bricks, to build up himselfe a temple in the pa∣radise of glory.
3. Nay are they not the Lords by nearer relation than thine? shall not the father take home his child, because the Schoolmaster shall lose the best Scholler of his
schoole? shall not the husband take home his wife, because her friend shall lose a good compani∣on? Hath God any thing from thee but his owne? wouldst not thou take it ill, if thy friend should keep thy wife or child, for his owne pleasure, when thou sendst for them after a long absence?
Lastly consider! shouldst not thou thy selfe, live to, and rejoyce in, the glory of God? Earth is a loser of what was none of its owne ever, but heaven is a gainer, there is one Saint more there, one starre more in the firmament of glory. Wilt thou weep because thy friend hath a Kingdome, and one jewell more is set in Christ diademe? should not the child rejoyce at the increase of his fathers family? If at the In∣crease of the family of Grace, then surely at the Increase of the houshold of glory. There's one servant more
added to the Bedchamber: Thy friend lived to the Lord, and died to the Lord, and now in Death is the Lords, and more the Lords than ever.
I have done with my Doctrine, and my generall Applicati∣on; Let me add a little in par∣ticular relating to this occasion.
You that mourne for this our sister removed, Mourn not, neither weep: while she lived, she lived not to her selfe, but to the Lord, when she died, she dyed not to her selfe, but to the Lord. In her life she was the Lords, and now in her death, I question not but she is the Lords.
You know it is not my custome to speak any thing concerning any upon these occasions, But there are two sorts of persons, concer∣ning whom I think it is fit∣ting, that if they have lived to the Lord while they lived, and dyed to
the Lord in their death, their examples should be held out like Dorcas her clothes. 1. Eminent persons in the Magistracie. 2. Emi∣nent preachers in the Church.
Of the first sort she was not, Not of the Noble and great persons of the Earth, but out of a poor fa∣mily did the Lord chuse this elect vessell, to declare the Riches of the glory of his grace in. But you shall pardon me the expression, if I say, that while she lived, she was an Eminent preacher, and give her the character which our Savi∣our gave S. Iohn, she was a burning, and a shining light; and I am con∣fident, did more good, to poore soules, in the three yeares of her sicknesse, by telling them her ex∣periences, directing, quickning, ex∣horting, strengthening, satisfying, them, than God hath honoured any of us who have been prea∣chers
of his word, to doe in much more time. I meane not that she was a Pulpit-preacher, No, God had taught her to be wise to so∣briety, she preached as Noah, by making the Ark, nay more, as Pris∣cilla & Aquila, by privately instru∣cting others in the wayes of God.
I shall speake but little of her, who while she lived spake her selfe so much, I meane the strength, and grace of God in her self, for I must not exalt her, whose constant designe, and practice, was so much to debase her selfe, and all creatures, that the Creator might have the glory of all.
I shal not commend her for her mor all vertues, and naturall duties, which is too usual upon such occa∣sions as these (surely because bet∣ter things cannot be spoken.) But I shall set out her example to you, so as to exalt the infinite grace of
God towards her, and to let you see, who they are whom the Lord delighteth to honour, and how ac∣ceptable it is to him, for yong ones to returne to their Father early, and for the poor to receive his gospell. Give me but leave to re∣peat my text, and Sermon over her, and I have done.
While she lived, she lived to the Lord, when she dyed, she dyed not to her selfe, but to the Lord.
It was but a little acquaintance I had of her, not yet two full years, in which time too, my multitude of occasions were too much ene∣mies to my happines, in denying me so many opportunities of seeing her, as I desired. I shall not speak any thing, from others, but only what I have heard, and seen will I de∣clare. Her whole time, since I knew her, was a Schooling time of Affliction (without any cessation)
As I remember she wanted some yeares of thirty, when she dyed; and for three yeares and upward before that time, she was Gods close prisoner; and the greatest part of that time (so bitter was her cup) was spent in her bed.
I have heard her relating the be∣ginning of her conversion, and for that I shall referr you to her owne account penned (by a faith∣full friend) from her owne mouth. Her life was a life of afflictions. 1. Inward, then outward. Inward, by the temptations of the Devil, ter∣rors of conscience, and such usuall pangs as accompany the first birth: besides that her God was sometimes afterward behind the Curtain, and when he hid his face she was troubled; when after much seeking, she had found him whom her soule loved, and had got inward peace, that she was, as it were
rapt into the third heavens, then lest she should be exalted above mea∣sure she had a thorn in the flesh given to buffet her, God visited her with a long, and tedious affliction, how she demeaned her selfe in the beginning of it, what she met with, how she conquered, you may take from her owne mouth in the precedent Relation: I shall only supply the Chronicle of her dayes where her owne Relation ceased.
We commonly say Affliction is a spending time, it was not a beginning to her but it was a grow∣ing time of grace. The first time I came to visit her (when I was but a stranger to her and to this City) I remember her first question was, Sir I beseech you tell me how I may glorify God in my affliction. I told her, either by patient submitting to his hand, and quieting our
selves in his will, acknowledging his righteousnesse, &c. Or by Speaking to his glory to others, &c. For the passive part, it was a les∣son she had so well learned, that no discontent could either be read in her carriage or countenance, nor a repining word be heard from her lipps. And it was no light Affliction, for a young and Active body in its strength to have Gods fetters laid upon it, and to be kept so close a prisoner, as she was, so long a time. But her God had sub∣dued her spirit to the feet of his owne will. The latter and Active part she so practised, that her chamber was as a room of para∣dise, none came in there, but went away Instructed, or Satisfied, or quickned, or some way or other bet∣tred. The greatest part of her work was Angelicall, a speaking well of God, admiring and exalting his
free grace, telling what he had done for her soule; yet she remembred, that while she was in the body she had a duty to doe to others, and never did any labour more for God with the soules of others than this pretious one. Grace had made her eloquent; her birth, and breeding was meane, but the Lord had given her the tongue of the excel∣lent. O the abundance of grace that was powred out into her lipps! I appeale to you, did not your hearts burne within you when you heard her speak, the Excellency of sense, spirituall sense? I som∣times (as my occasions permitted) went to visit her, and while I thought to speak, my eares silen∣ced my tongue, and gave her leave to be the preacher, for the gain of those in the room, and that I my self might learn Righteousnes: who ever heard her, mentioning her
affliction? discoursing of any worldly thing? O that my tongue were so sanctified! she seemed to have lost all sense of Affliction, and while she was in the body, to have been out of it; she would often call upon those yong ones that were babes of grace and came frequently to visit her to labour after more communion with God. I remember one thing she would often Vrge, and I be∣seech you to remember it, viz. The excellency of the benefit the soule might reape by private prayer. She told you for this what was her and (if you be not your owne foes) may also be your experience. To make my discourse short, The time of her life grew short, and as she grew nearer the Earth, so she grew more heavenly in her Hallelujahs, making of it then her onely work to Glorify God, by admiring
his grace, and exalting his name. I went to visit her the day before the Lord took her to himself, I found her bereaved of most of her sen∣ses; but yet God gave her the li∣berty of speech, which she ceased not to improve to his glory. Ma∣ny of her friends were weeping over her, she was discoursing of the Creators Excellency, and the Creatures vanity, and that in such language, that one would have thought she had had the tongue of the Eloquent as well as the Excel∣lent: And so incessant was she in that her spirituall worke, that she would speake even till she had lost her speech, and pawsing a little (to recover her selfe) renewed her dis∣course, to the admiration of my selfe, and those others that heard her; she had so far lost her under∣standing, that upon such pawses she ordinarily forgat what she had
said, and renewing her discourse, would either beg the help of the standers by, or goe on upon some new, but (as heavenly) discourse; to give thee a tast thereof, take what I took that day from her own mouth Her words were these:
I tell you (friends) if any Christian sit down short of Christ, he shall faile; what is your duties, your righteousnes, but a menstruous cloath, loathsome to your selves, abominable to God? Our boasting is excluded, we can doe no∣thing, what should we stay in any thing that we cannot doe? O set up no∣thing of your own; Let God have all, your selves are nothing. I will tell you my friends, my own experience, I have found, the creature is nothing, God is an Ocean, &c.
[Here her speech fai∣led, and pawsing till she had recove∣red her self, she was not able to re∣member what she spake last, but went on]
O the depth! the height! the length! the breadth! of Gods eternall decrees of love! Of his love in Christ to poore creatures. Study that Ocean; It may be some of you have known what that Fountaine, that Ocean of love is. Now whatsoever the soule sets up, or esteems besides that, is but a shadow, a fancy. Let a man sit never so long by a sha∣dow, when he removeth, he cannot car∣ry it away with him: If we get the substance, that will also carry the sha∣dow with it; If you get the Lord Iesus Christ, you get both substance and sha∣dow; whatever you have without him, is but the shadow without the sub∣stance; follow not after shadowes, pur∣sue them not: strive after Christ, and you shall in time see much of God. Sit not still because you see some difficul∣ties in the pursuance of this; there is scarce any of you but if you knew where to get 5 or 20 shillings, but would rise up early, and worke hard to get it.
O why are not Christians covetous? why should not they be ambitious? Aas! the work is small, why wil you sit still. But take heed of resting in your performances; doe them, but rest not in them. Do not think of going to pub∣like Ordinances, and duties enough. Alas! what are publike Ordinances and duties, if they be not followed on by private prayer, and seeking God in secret? O seek him in secret, so you shall find him, and that shall make you love him more. But when you have done thus, rest not in it, for I tell you again, if you sit downe any where short of Christ, you lose all, whatsoever you think you enjoy, look higher then your selves, than your bare performances, &c. And if you looke well into them, you will see nothing in them, but abun∣dance of cause to be ashamed. Nothing short of Christ (I tell you againe) can make you acceptable, or amiable to God. It hath in it the basenesse of our
corrupted flesh. What if you thinke a good thought? (which yet you cannot doe of your selves) if you rest in it, it is naught. Christianity is a work, the naturall man knowes. Alas! poor crea∣tures think it is, &c.
Here her speech failed, and she again pawsed. It be∣ing Saturday, my private studies called me off, and I saw her no more, she dying the next day: But by the report of her friends, she continued her work, till God said, It is enough, and then she quietly surrendred her soule to him that redeemed it. What passages she had nearer her death I shall omit, being not an ear-witnesse.
Thus I have now set before you her holy Example, and have shewed you, how while she lived, she lived not to her self, but unto the Lord, and when she dyed, she dyed not to her self, but to the Lord. And now to what purpose (doe you thinke) have I
done all this? What, meerly to commend her? God forbid; But 1. For the glory of God. 2. For your good. 1. For the setting out Gods glory, in the riches of his free grace, 1. That he would reveale himself ••o such a Babe, when he conceales himselfe from the wise and pru∣dent. 2. That passing by the great men, and rich men of the earth, he would chuse this meane one (in com∣parison of others) to make knowne such a fulnesse of grace in of all kind of grace, both for her use and com∣fort, as I have never before in any met with the like. It is rare to see one that hath so much both strength and peace as this precious one had, to her last houre.
Secondly, I have done it for your good. You have seene a quickning Example, and heard quickning words, the Lord give to me and you quickned
hearts. Learne hence,
1. You that are young, O slip not your golden Age. God delights much in young ones, reveales him∣selfe much to babes that begin their life to him.
2. You that are mean in the world, learne to walke with God, to keep close to Christ; you may be richer in the grace of Christ, than the great men your Rulers.
3. Let all learne to be carefull of resting in any thing short of Christ: It was her counsell, O let her dying words sticke fast; she was full of duties, holy in her constant con∣verse, yet nothing but Christ com∣forts her.
4. Let all learne from her, though not to rest in duties, yet to per∣forme them, and that in secret. O be much with God in your closets, she tels you how sweet it will be.
5. Learne from her Example
to be holy, yet humble, her knowledge puffed her not up; yet I dare say, she had a great deale more of heaven in her, than some hundreds of those that thinke they know enough to be Preachers: she was as heavenly as they, but not so proud and wan∣ton.
6. Learn from her to lay in grace betimes. The Winter may come suddenly, her snow was fallen early.
7. Learne from her, in affliction to possesse your sonles with patience, to remember it is Gods hand, and be still. Who heard her murmure?
8. Learne from her, to tell others what God hath done for your soules. This she made her work.
9. Learne from her, to reprove, direct, comfort, quicken, strengthen those that are your brethren. This was her work upon all occasions.
In short, learne from her exam∣ple,
Not to live to your selves,
but to the Lord, and when you dye, not to dye to your selves, but to the Lord, that both in life and death you may be the Lords.
There came to my hands a sheet written close, containing severall promises, which she by her dili∣gent reading had gathered up to sute her soule in the time of need, indeed, so many, and so aptly ap∣plyed, that it would cause admira∣tion to consider how she could con∣taine them in her memory, or rea∣dily find them as they lye scattered in the Booke of God (without the help of a Concordance). But in re∣gard these sheets have swell'd too far already, and in regard the pro∣mises are already sweetly rank'd (in severall Books printed) I thought good to omit the insert∣ing of them. Now to the God of grace be Honour and Glory.
Through the weak∣nes of their faith.
Pareus ad locum.
The Lords Purchase.
1 Pet. 5. 3. Eph. 2. 22. Tit. 2. 14. 1 Cor. 3. 17.
Amos 3. 2.
2 Tim. 4. 6.
Phil. 1. 23. 1 Cor. 5. 6.
See the precedent Relation.
Skippon on the Promi∣ses. Leigh on the Promises. The Saints Legacy.