time this was Pauls case 1 Phil. 23. 24. He had a desire to be with Christ which was best of all can you blame him for that But yet saith he it is expedient 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 wishing 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 little while he is content he sometimes 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 2 Tim. 4. 6. 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 dying 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 account 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 himselfe to Gods will for all circumstances 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 submitting 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 suffering 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 preachers 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 quickned 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 instanced 3. Whether it be a violent or naturall 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 spirituall 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 Indeed 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 Fourth Branch Beleevers in death are the Lords 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 portion 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 members 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 scattered Sun beames when they are gathered into the Sun are more gloriously 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
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 profest to this effect Now saith he were all the honors pleasures and contentments 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 away 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 Naturall or Violent sad or joyfull short or tedious and whatever his death be he dyes joyfully The One is loth to dye and cannot abide to think of shaking hands with so many Gods as he hath here below the other dyes cheerfully and in his death gives glory to God The Reason of this difference is plain Enough The Saint 1. Hath lived to God 2. Desires 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 himselfe 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 only two places to reprove you Isa 50. 11. Eccl. 11. v. 9. 3. This doctrine may be applyed by way of Exhortation And O that I could perswade for God this day some or other to begin 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 according 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 profit 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 principle 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 nourished children but not to my selfe I have brought them up but they have rebelled against me O let your conversation 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 apply it more generally or more particularly relating to this occasion 1. Generally It may administer comfort unto us concerning our owne deaths 2. Concerning 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 returne 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 desired 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 Phil. 1. 23. 1 Cor. 5. 6. 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 returne like the sunbeame into the body of the Sun Thou art yet the Lords friend 2. It may comfort us concerning 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 desire 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 matter 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 desired 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 happinesse thy friend is the Lords and that in a more speciall and
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 creatures think it is c. Here her speech failed and she again pawsed It being 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 â—o such a Babe when he conceales himselfe from the wise and prudent 2. That passing by the great men and rich men of the earth he would chuse this meane one in comparison of others to make knowne such a fulnesse of grace in of all kind of grace both for her use and comfort 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 himselfe 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 converse yet nothing but Christ comforts her 4. Let all learne from her though not to rest in duties yet to performe 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 wanton 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 example 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 diligent reading had gathered up to sute her soule in the time of need indeed so many and so aptly applyed that it would cause admiration to consider how she could containe them in her memory or readily find them as they lye scattered in the Booke of God without the help of a Concordance But in regard these sheets have swell'd too far already and in regard the promises Skippon on the Promises Leigh on the Promises The Saints Legacy are already sweetly rank'd in severall Books printed I thought good to omit the inserting of them Now to the God of grace be Honour and Glory FINIS
the freenesse of Gods act in it A fourth Argument is drawne from the joint designe that these dissenting Christians and that in this very businesse carried on with those whose Spirits were more cleare in the thing viz. The glory of God Indeed if they were such base prophane 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 observation 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 Ceremonies 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 every 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 whether 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 himselfe 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 himselfe 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 whether therefore we live or dy we are the Lords Or as a learned Commentator Pareus ad locum well notes here 's a Reason 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 Doctrine 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 remembred because in the words of the text For my better proceeding in the handling of it and for the helping of your memory I shall branch the doctrine into these four particulars which I will handle distinctly and apply joyntly 1. That the beleever in his life is the Lords 2. That because of it he ought not to live to himselfe but to the Lord. 3. That when he dyes he dyes not to himselfe but unto God 4. That in death he also is and shall be the Lords 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 particulars as I passe them by shortly I shall open it but in three particulars 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 The Lords Purchase by purchase and a deare purchase he hath purchased them with his owne blood Acts 20. 28. The mother 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 Christians 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 neither 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 called 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 meddle 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 that 's the price you shall goe and doe my will which is taking upon you their nature Suffering Dying c. Christ presently subscribed 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 1 Pet. 5. 3. Eph. 2. 22. Tit. 2. 14. 1 Cor. 3. 17. They are his owne he calls them his heritage his habitation his peculiar 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 contract with another for a house or ground and after such a contract pay the price for which he contracts 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 only contracted for them and paid his full price but he hath also taken livery 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 Elect ones and by his 1. Assuming their flesh hath taken livery and seisin of their natures 2. Mystically 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 Amos 3. 2. 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 apart for my glory where I will come and keep house my selfe in person They are the Lords possession that 's the second 3. They are the Lords by neare Relation Neare relations are ordinarily 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 Jesus Christ Rom. 8. 17. Children not begotten according to the flesh but of the immortall incorruptible 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. Abraham was stiled by Melchisedech 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 beleever Christs Christs purchase possession Servant wife child brother member c. Beleevers then while they live are the Lords That 's the first branch and that is plain Proceed we now to the second and that is 2. Branch That because of it it is his duty while he lives not to live to himselfe but to the Lord. In the opening and handling of this I will doe these three things 1. I wil shew you how a man may be said to live to himselfe and what that meanes 2. I will shew you how it is the beleevers duty to live unto God and what that meanes 3. I will shew you how the consideration of this that a beleever while he lives is the Lords layeth an engagement upon his heart while he lives not to live to himselfe but to the Lord. Of all these briefly and first of the first How may a man be said to live to himselfe and what doth that phrase meane 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. Civilly a man is said to live to himselfe in respect of Communion when he is nulli comes a companion 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 understood 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 dictates 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 greatnesse 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 country 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 Christian to dye to himselfe which I shall further enlarge my selfe upon by and by The second thing to be opened is what it is for
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 compleatly drest to come out to Dinner 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 other 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 servant 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 broken 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 changed 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 above 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 ever 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 Reprehension Exhortation and consolation First of all by way of Instruction Use 1 and so it might be very profitable 1. To shew you the infinite 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 Gentry 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 mercy 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 welcomed with his own meat and yet he will come and be a father an husband a friend and call us his servants his children his spouse yea his members Think O think what honour it is to be allied to the family of Heaven yea incorporated in it It is a big word amongst 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 purchase 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 Husband 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 dissolved we are yet his purchased possession Eph. 1. 16. Dying loseth us not that friend O happy truly happy and Blessed are they that dye in the Lord for they rest from their labours It was a lesson that John was commanded to write do you remember it It was written for your Instruction and comfort Whether 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 become 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 any thing below God the End of their lives And ah where shall we find a man concerning
glorious 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 deny his right His Saint can be spared out of heaven no longer 2. Is he not the Lords possession and shal not God take his house into his owne hands if he will when the tenants lease is out God useth not to renew leases Once I confesse 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 Cottages of clay now when the beleever dyes God puls downe his clay-Cottages intending to fetch away the timber and bricks to build up himselfe a temple in the paradise 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 companion 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 Increase 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 Application Let me add a little in particular 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 concerning whom I think it is fitting 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. Eminent 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 family 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 Saviour gave S. Iohn she was a burning and a shining light and I am confident did more good to poore soules in the three yeares of her sicknesse by telling them her experiences directing quickning exhorting strengthening satisfying them than God hath honoured any of us who have been preachers 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 sobriety she preached as Noah by making the Ark nay more as Priscilla Aquila by privately instructing 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 occasions as these surely because better 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 acceptable 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 repeat 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 enemies 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 declare 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 beginning of her conversion and for that I shall referr you to her owne account penned by a faithfull See the precedent Relation friend from her owne mouth Her life was a life of afflictions 1. Inward then outward Inward by the temptations of the Devil terrors 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
thus made him and all things else for his use and service I believe That all that God made amongst which was man was exceeding good and whatsoever was afterward not good was through the defect of the Creature I believe That man being thus made and engaged to serve his God yet was made liable to fall Concerning the Fall of man VI. I believe That Man fell and that wholly from God and that being thus fallen God might justly have taken advantage upon fallen man and have cast him and his posterity off to all Eternity as hee did the fallen Angels Concerning Gods workes of grace 1. Of Election VII I believe There is an Election of Grace and that according to that Election there shall be but a few that shall participate of the way of recovery by Iesus Christ. Concerning the work of Redemption and Reconciliation VIII I believe That there was no cause in man being fallen to move God to recover him from that fallen estate but onely he was moved from his owne bowells I believe being moved so from himselfe hee found out a way himselfe for mans Recovery I believe That the way so found out and the meanes by which alone fallen man can be restored was by a Mediator taking upon him our Nature that so he might pacifie the wrath of God for the sinne of our Nature that wee might thereby be fit to live with God in our Nature Concerning Originall sinne IX I believe That our Nature was sinfull and that the sin of our Nature was the cause of all our sorrowes temporall and Eternall we dyed spiritually at the instant of the fall and all shall certainly dye a temporall death and only some shall be delivered from dying eternally Further. Concerning the worke of Redemption and Reconciliation the sole Redeemer the fruit of Redemption the mysterie of conveyance c. X. I believe That as the whole Trinity did worke in the Creation of the world so they did also equally worke in the worke of our Redemption God the Father and the Holy Ghost sending and the Son being sent and comming But I believe that Christ hath alone performed the worke of redemption and reconciliation fully satisfying the Iustice of God to the utmost for all his I believe also that every man in the world is beholding to God for Iesus Christ for the enjoyment of their lives and of the creatures and that for the present they are reprieved from hell and damnation I believe That Reconciliation is to be found in no other but in Iesus Christ who is the alone great Reconciler betwixt God and his people I believe That the worke of Redemption is a great mysterie for the divine Nature to take upon him the humane nature O it is a great Mysterie I believe also That it is a great Mysterie in regard of the way of its particular conveyance And that Christ hath not onely purchased this salvation but also makes a particular Declaration of it 1. By his Word 2. By the Worke of his spirit on the soule And 3. By the witnesse of the spirit I believe That in this worke Jesus Christ purchased strength for every beleever to withstand Sin Death and Hell Concerning Perseverance in Grace XI I believe That by the Lord Jesus Christ there is power purchased for every Believer to withstand Sinne Death and Hell Notwithstanding that the fallen Angels the Devils as they were the first occasion of the fall so they are great hinderers of this worke of Grace and Restauration they having us at such an advantage Concerning Death and the Resurrection and the Immortality of the soule XII I believe That all men according to Gods appointment must dye and continue in the Grave The bodies I meane of every Man and Woman that so they might be made fit for eternity some for eternall wrath others for eternall glory I believe That the soules of all immediately after death goe to God that gave them there to give an account for what they have done in the flesh I believe that the Resurrection of the Saints to grace here and glory hereafter is purchased by the Death Resurrection and Ascensian of Jesus Christ I believe That the same bodies both for substance and forme every joint and limbe shall rise againe and not a bone shall be wanting A substantiall body both for flesh and bones that I prove by Christs resurrection who was raised with the same body Object But you will say Christs body lay but three dayes in the Grave and so his body was not rotted in the dust but ours will lye so long that our bodies shall be turned into dust Ans I Answer The same power that made the body of Adam out of the dust the same power can raise our bodies again although turned to dust So that the worke of Resurrection is a curious worke and secretly wrought in the wombe of the earth as the child is secretly wrought in the womb of the mother There shall be the same matter to make the bodies of in the Resurrection at the last day that there was when God first formed the body of Adam viz. The Dust of the earth The same power shall raise all our bodies though turned to dust Concerning the day of Iudgement XII I believe That Christ shall come personally to judge the world and that with an audible voice by the word of his mouth he shall raise the dead And that at the day of judgement all the sins of the godly shall be laid upon Iesus Christ. They here in the world accuse themselves for sinne and so shall be excused at the last day It is the office of conscience to accuse here or hereafter Conscience having done its office there shall be nothing objected against them at that day But they shall heare that blessed Sentence Come ye blessed of my Father Concerning Glorification heaven XIV I believe The godly at the day of Iudgement shall heare that blessed Sentence Come yee blessed of my Father inherit the Kingdome prepared for you before the beginning of the world I believe In Heaven there shall be no Infant of dayes nor old man of yeares The corruptible life of of the creature shall not inherit eternall life there shall no weaknesse no deformity what ever accompany that life there shall be no eating nor drinking in it but singing Hallelujahs to God for ever I will conclude with the Psalmist Psalm 139. I will praise the Lord for I am fearefully and wonderfully made marvellous are thy works and that my soule knowes right well Reader Thou hast thus far read her Faith now hear her Storie that was faithfully taken from her own mouth And so also was this that followes being the Relation of Gods dealings with her Psalm 34. 8. Taste and see how good the Lord is Psalm 66. 16. Come and I will tell you what God hath done for my soule I shall speake nothing but what God hath done in me and for me THe
a beleever to live to God and how a beleever may be said to live to the Lord. I will open it in three or four particulars 1. A beleever may be said to live to the Lord Ratione Iuris 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 wearing Christs livery and acknowledging 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 companies 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 according 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 motions 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 revealed unto him Thirdly The beleever lives unto God finally The whole end of his life of all his actions words tradings 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 dependently Indeed this is rather a living upon God but yet it is a living 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 The third branch It is his duty therefore while he lives not to live to himselfe but to the Lord because while he lives he is the Lords 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 purchase What shall I buy a servant and shall he serve another Master Shall I buy an house and shall it rent to another Landlord 2. Because he is the Lords possession 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 finally and not to you whose she is And is there not as great an engagment Christians lyes upon you to live to the Lord you are his Children his spouses his servants nay nearer yet his members 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 The third Branch That when the beleever dies he dies not to himselfe but unto the Lord and it is his duty so to doe 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 himselfe 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 troubling 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 conscience 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 glory of God with his very utmost breath as this our precious Sister that had such a mind of her journey that she could talke of nothing else I passe to the second thing propounded Second Branch To shew you What it is for a Beleever to dye to the Lord and how the beleever when he dyes will dye to the Lord. 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 sighing 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 circumstance of