‛ ΑΓΙΩ-ΜΙΜΕΣΙΣ. THE IMITATION Of the SAINTS. Opened in some Practical Meditations Upon the death of Mrs. ANNE BROWNE, late Wife of Mr. PETER BROWNE of Hammersmith. By Thomas Case, M. A. sometimes Student of Christ-Church, Oxon. Minister of the Gospel.  Heb. 13.7. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
LONDON, Printed by A. M. 1666.   

To his honoured Friend, and Son in-law, Mr. Peter Browne of Hammersmith.  
Grace, Mercy, and Peace.  
SIR,  
NOt to revive your sorrow for the loss of your precious Yoke-Fellow, but to moderate and regulate it, do these Meditations offer themselves to your view: Physicians say, that if rheum be sweetened, it cannot hurt the lungs; sure I am, if grief be sweetened and sanctified, it cannot hurt the heart; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 7.10  Worldly sorrow indeed may cause death, but godly sorrow tendeth to salvation; that your sorrow may be such, let me commend the reading of these Papers to you, and do you, (by holy prayer) commend them to God. Neither grief nor mirth, (simply in themselves) are sinful and hurtful, but as the Object or degree determines them.  
Your Wife (I know) while she lived, 
Ezek. 24.16.  was the desire of your eyes; so pleasant an Object, that I cannot but presume her very Picture now she is dead, will be a most acceptable Present; which though not drawn by a curious Pencil, yet (I dare be bold to say) it is so like her that whosoever knew her, will know whose Picture it is, at the first-sight; I am sure the Painter hath not flattered Her. It is a life-Picture (as Artists call them) taken from her face, and not by Copy. A life-Picture indeed; describing not the outward Effigies of her face but the inward Portraiture of her mind, all fair and beautiful: I commend it to your self, and your Friends; not to hang on your Walls, but to wear in your bosom. If the fight of it should occasion your tears, I shall not repent, because by the sadness of the Countenance the heart is made better, and sorrow will flow in the right Channel, not the absence of her person, so much as the want of her graces. Give me leave, by that interest she gave me in you, to enjoin you, both the serious, and the frequent review of this piece; and if you join prayer with your contemplation, it will make you insensibly to pass into her likeness; for which end you will find this Inscription engraven round about her Effigies, Whose faith follow.  
This do, sincerely, vigorously, and perseveringly, and I dare assure you, your loss will be your gain; which is and shall be the prayer of  
Your affectionate Friend and Father in-Law, Tho. Case.   

Reverend Sir,  
'TWas extremely obliging that you honoured me with the perusal of your Hagiomimesis, (the occasion was sad, the improvement good) where the nature and ground of the Imitation of Saints, is distinctly opened, and rarely Illustrated by an excellent example; when that digitus ferro-luteus saw the fatal hour approaching, he cried out, 
Dan. 2.42 Sueton in v. Ner.  ut se aliquis ad mortem capessendam exemplo juvaret, that some one would die by him, that he might learn to die by the example; and this was like him, whose name was vir sanguinum, a man of blood: But that brave person, that great Saint your treatise refers to, hath by the incomparable instance of her gracious behaviour, taught us all, how to die, and now to live too, which is the first and hardest lesson. Benè vixisse, magnum est; 
Jerome.  I judge the same Anointing which took her up to the Galleries of Love, fashioning her insensibly into so curious a Precedent, hath disclosed to you this secret, 
2 King. 13 21.  of giving life by dead bones, preserving Religion from mortality, gathering flowers from the Coffin, Embalming Examples, and finding out advantages in the severest Providences. Good Sir let me once more desire you to publish your Meditations on this subject, and the rather, because we have had the fire of the last day, lately represented to us in a dreadful figure, happily you may now at length provoke the present evil world to Emulation, 
Surius in vit.  and save some. Jerome espoused the example of Hilarion. Who knows in what methods God will please to discover himself to poor sinners? Will any say, (they knew not Hammersmith) you dipped your Pen too much in love, when you drew the fair Character of an endeared Child? Regard it not, aequo animo audienda sunt imperitorum convitia, 
Sen. ep. 76.  & ad honesta vadenti contemnendus est iste contemptus. The Inhabitants of the Earth are so much below the cloud of witnesses, 
Heb. 12.1. Mopcyed.  that being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tender eyed, they cannet see the glory wrapped up in it; Let the profane say in scorn to Elisha, go up, go up (meaning as Elias did) 'tis enough for him to inherit his Master's spirit, 
2 King. 2.23.  and to ha●● the Ascendent in Divine Grace. Some years since the merciful Providence of God gave me a Summer's rest in the house of that admirable Person (which I ever after found to be one of the hundred built upon the Land of Promise) much was I there also in her last sickness, 
Mat. 19.29.  and still I observed Wisdom and Holiness, Gravity and Meekness, 
Isocr. Herald Lau. Num. 14.24.  tempered in her to an unparallelled sweetness. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A blessed Pandora, a highly favoured Enthumia, 
In. Solin. Polyhist. c. 4.  one that had the Other spirit, the Even spirit, eodem vultus tenore, etiam adversis interpellantibus perstitit, 
Pomp. Mel. 3. de orbis situ.  as was said of Socrates. The pure spirit came down upon her, rather tanquam Columba, then instar ignis hers was that Dovelike, Agnine spirit; pro eloquio nutus erat, with what wonderful regard did she walk? Tota pulcra, all fair, and ever fair, shining with holiness when descended from the Mount; her Manna seemed to breed no Worm; Christ dwelled in her with a constant loveliness, and was fairer in her, then in ten thousands! She did excel to a wonder in the esteem of all that conversed with her. But now she 〈◊〉 fallen, she is fallen, and gone down to the Chambers of the Dead. A tutto vi è rimedio. fuor che alla morte.; Hasten therefore to us your Hagiomimesis, that the fall of the righteous may be the Salvation of the world, 
Rom. 11.11.  which is the hearts desire, and prayer of,  
Dear SIR, Your Servant in our Lord, William Woodward. Octob. 10. 1666.   

THE IMITATION Of the SAINTS.  Heb. 6.12. 
But followers of them who through faith and patience, inherit the promises.  
THE Apostle having set before the believing Hebrews, a dreadful instance of the sin, and danger of Apostasy, from verse the 4th to verse the 8th (for the awakening of them out of their security, to a timely prevention of both) that he might not occasion prejudice and offence in their bosoms, as if he had judged them to be Apostates,  
He doth two things:  
1. He sweetly insinuates a better opinion of them, verse 9.10. But beloved, we are persuaded better things of you, and the account of which p●●●●sion, he gives you verse 10th for God is not unrighteous co forget your ●abour of love, etc.  
2. Yet. That they may not think themselves altogether unconcerned in this caution, he admonisheth them to take heed of sluggishness and security (on the one side) which are the usual snare and precipice to Apostasy, That ye be not slothful; And then he incites them to a vigorous diligence in their Christian profession (on the other side) the way and means which God hath sanctified for the attaining of perseverance and assurance, Verse 11th. We desire that every one of you do show the same diligence to the full assurance of hope unto the end. The same, i. e. the same, mentioned verse 10th Your work and labour of love: q. d. That which some of you have given abundant testimony of, I desire every one of you may give also; lest there should be any that may possibly fall short, and prove Apostate amongst you.  
Or the same, i. e. which you yourselves (speaking to the same individuals) have given, that ye grow not remiss and negligent in your love and zeal; for than if you that have been formerly diligent and active, shall cool, and grow negligent, not only your former diligence will be a testimony against you; but the abatement and decay of your love and zeal, may expose you to the sin and danger of Apostasy.  
Now both these he doth, by propounding the Pattern of the Saints and Worthies of God, to their pious Consideration and Imitation. Some of whom were yet alive, whom he proposeth as Precedents to the rest among them: Yea, he proposeth themselves to themselves; their former zeal, to prevent their future lukewarmness.  
Others here commended, were such of the Primitive Heroes, who had long before, finished their course and obtained the Crown: 
* Ego de patribus jam in coelis agere hoc loco Apostolum non dubito, Bez. in loc.  As Abraham, mentioned in the verses following my Text; and others, of those famous Lights of the World, employed in the word them (in the Text) Them who through faith and patience inherit the promises. These also the Apostle doth commend as standing exemplars for the believing Hebrews, and (in them) for all other Christians, professing the Name and faith of Jesus Christ, to follow.  
Now, to be followers of the Saints, i● nothing else but vigorously and constantly to endeavour to Imitate them in their graces, and gracious conversations: to use all diligence to be such as they were; and to do as they did, in our times and places.  
That you be followers of them, who through faith and patience, etc.  
We may look upon the words under a twofold aspect.  

1. Positive.  
2. Relative.   
1. Positive, as expressing, and pressing a Duty necessary, for all Christians to practice, and that is a diligent imitation of the Saints.  
2. Relative, as implying a Sovereign remedy, to prevent the sin and danger of Apostasy.  
Take them in their Positive aspect, and so they present us with this Doctrinal Observation. It is the duty of Christians to be followers of the Saints of God, who have been, or are, excellent in their Generations; Or,  
The Graces of the Saints, whether alive or dead, they are Patterns set forth for our Imitation  
Take the words in their Relative aspect, and so they afford us this,  
Observation, sc. That a diligent imitation of the Saints of God in their graces and virtues, is a special Preservative and Antidote against Apostasy.  
It is the first of these I intent to insist upon; the other will be of use, in the prosecution of this.  
Doct. It is the duty of Christians to be followers of the Saints of God.  
The Noun (here, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Cor. 11.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13.7. Called. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as elsewhere) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followers, is derived from the same verb which is used, ch. 13.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which signifies to work according to pattern; a metaphor borrowed from Stageplays, where the Actors study exactly, and to the life, to express the gestures and dispositions of the persons whom they represent; or else from Apes, who do naturally love to imitate the actions and gestures of men. Thus the Apostle calls Christians to an exact and unfeigned imitation of the Saints of God, whether departed and in Heaven, or yet surviving in the Land of the living.  
This holy Imitation is frequently commanded in Scripture, 1. Cor. 4.16. & 11. 1. Jam. 5.10. Heb. 13.7.  
And for this, others are commended, as 1 Thes. 1.6. & 2.14. etc.  
For the opening of the Doctrine, I shall show you,  

1. Why? The Saints are to be imitated.  
2. Wherein The Saints are to be imitated.  
3. How The Saints are to be imitated.  
4. We shall improve it for our use and practice.   
1. Quest. Why? Now the Grounds and Reasons of the point, are such as these following. 
1 Ground. God's end in giving such patzerns.   
This was a principal end or design which God had in bestowing such choice and gracious qualifications upon the Saints in the world, ●scil.) that they might serve as patterns for the imitation of others, who either live with them, or come after them. Hence they are called lights, Phil. 2.15, 16.  
They be like the Pharo's, or fires upon the Seacoasts, to show passengers their way in the dark night, that they may not suffer shipwreck. They are looking-glasses, by which the Saints should dress themselves. God did not bestow graces and excellencies upon them, merely for their own sakes, for the adorning of their own souls, and to qualify them for their future Glory; (though that was one gracious ●esign he had upon them, 2 Cor. 5 5. Col. ●. 12.) but that by their light, they m●●m show others the way, holding forth the word of life; and by their heat they might warm others, and by their zeal provok many, 2 Cor. 9.2. your zeal hath provoked many. Therefore saith our Lord, 
Mat. 5.51.  let your light shine, etc. No man lighteth a candle to put it under a bed, or under a bus●el, but on a candlestick, that it may give light unto all that are in the house. Therefore as the Saints themselves sin against God's design (in giving them such excellent shining graces) when they do withhold their light and influence, by putting them under the bed of pleasure, or the bushel of profit. So Standers-by, sin against the gracious ends and purposes of God's love in the graces of his Saints, when they do not fruitfully improve them for their own imitation.  
They take the grace of God in vain, in his Saints; and slight and neglect the blessed helps which God hath afforded them in their passage to heaven; they regard not God's love and care in setting up such lights in the world: whereas they should admire God in his Saints, as David did in the workmanship of the Creation, and cry out in that admiration, 
Psal. 8.3, 4.  Lord, what is man that thou art so mindful of him! they should Praise and glorify God, which giveth such gifts and graces unto men. And by daily comparing themselves with these Patterns, strive to correct their errors, and to come up to further degrees of holiness and perfection.  
2. To be sure this was one great Reason, 
2 Ground. God's desiceing siaung the lives of the Saints to be Recorded.  why God took such order by the Penmen of the Holy Ghost, to have the lives and Graces of the Saints, so exactly Regigistred in the Scriptures, and kept upon public record; That they might be for Patterns and Precedents to future Generations. So Octavius Augustus erected the Statues of the Roman Hero's, triumphali effigy. That illorum veluti ad exemplar, & Ipse dum viveret, & in sequentium aetatum principes exigerentur à Civibus. Rom. 15.4. 
Rom. 15.4.  Whatsoever things were written aforetime, were written for our learning, that we through patience and comfort of the Scriptures, might have hope.  
Even the sins and failings of the Saints are recorded in Scripture upon this very account, 1 Cor. 106, 11. to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Types and ensamples, not indeed for our imitation, but for our caution: They be our Take-heeds, not our Patterns; to the intent we should not lust after evil things, as they also lusted, v. 6.  
But now their Gracious and Holy Gonversations, they are properly Registered for our imitation; to the intent we should tread in their steps, (1 Cor. 4.17. For this cause have I sent unto you Timotheus, etc. who shall bring you into remembrance of my ways which be in Christ) and might be taught by Pattern, as well as by Precept.  
Thus Abraham stands in Scripture as a pattern for our faith and self-denial. David for a pattern of our sincerity, a man after Gods own heart. Encch of our walking with God, etc.  
Why now, if we mind them not, and care not to imitate them, we sin against the design of the Scripture, and bid God (as it were) keep his Copies to himself, we need them not; or we desire not to f●llow them.  

3. Reason. Patterns make any work more easy.  3. Reason. To be followers of the Saints is a marvellous help and furtherance in our work. His work is half done that hath a precedent before him; the precept possibly may be dark and obscure; but precept exemplified into a pattern and example, is plain and facile; he that runs may read.  
Patterns are the commands of God made legible in the lives of the Saints: Holiness made exemplary, by which we may see how the Saints believed, how the Saints denied themselves, how they loved God, and how they contemned the world, etc.  
If you would know what such graces are, look upon the Saints, and they will serve as so many Comments, and Interpreters to you. Besides, Precedents do put 〈◊〉 kind of life into men; the very bruit creatures are animated and quickened by their fellow-creatures, their companions in labours and travel.  

4. Reason. To prevent mistake.  4. Reason, It is a notable means to prevent mistakes of our own estates, and to undeceive us of false opinions of ourselves.  
We are very prone to think well of ourselves, till we bring ourselves and our ways to the pattern and exemplar of the Saints and servants of God; then we begin to say to ourselves, Are we like the Saints in Scripture? or the Saints living? Do I live as they lived? Do I deny myself as they did? Doth my zeal for God eat me up? Is my faith and patience like theirs, that have inherited the Promises? Have I a Paul's spirit? Oh how unlike! what Dwarves and Pigmies are we in comparison of them! Surely, either these were more than Saints, or we are none: by comparing, we come to see a wide and manifest difference between them and us.  

5 Ground. God is successively glorified in the world.  5. Reason. By imitating the Saints, God is successively glorified in the world. Abraham glorified God in his Generation, and they that walk in the steps of faithful Abraham, they glorify him successively in their Generations. Though Abraham be gone, and the Saints be not; Imitation makes them live still; Imitation is the multiplication of the Saints: As the King's Picture is multiplied by taking Copies, so that when the King is dead his Effigies will be known in future Generations.  
This is the Generation of them that seek thy face, O Jacob. The followers of Jacob, are his Geceration: he begot them by his example and Imitation makes them his Genuine Posterity: They stand up as wrestlers with God, as he was. And thus Believers, the Children of Abraham his spiritual seed, his lively Pictures and Effigies in the world. Et sic in caet.  

6 Ground. Imitation is the way to prevent slothfulness.  6. Reason. Imitation is the way to cure us of sluggishness and torpor which is in out natures; that ye be n●t slothful, but followers of them, etc. so in the text.  
The slothfulness here dissuaded, is directly contrary to the forementioned diligence: And mention is therefore made of it to show us that for the more prosperous flourishing of any Grace, the contrary sin is very carefully to be shunned.  

The Trophy of Miltiades awa●l●●●ed T●●●● stools. Pl●●arch.  If we would be diligent, we must take heed of sloth; and if we would take heed of the sluggishness, to which our corrupt natures are so marvellously propense, we must eye the Saints, imitate them, follow them, and be slothful if you can.  
Consider what pains the Saints have taken in their several Generations. Jacob wrestled with the Angel till break of day; Christ prayed till he sweat again. All he Saints in the Old and New-Testament, ●hey did much, and endured much: take the ●reat Apostle, it would even tyre one of ●s to read the Catalogue of his active and ●assive travels in the Gospel, 2 Cor. 11. ●3. to the end. Oh what have the Saints 〈◊〉 one and suffered in their several ages! How may such Precedents both shame ●nd quicken us! Oh their labour of love, ●heir work of faith, their patience of hope! How steadfast! How unmoveable! How abundant in the work of the ●ord!  
The keeping of such patterns still in ●ur eyes will marvellously quicken us, to ●se all diligence in our Christian race●● Did they run after the rate that we do? Did they pray after the same rate that ●●ve pray? Did they please themselves? O ●ny sluggish heart! this pace will never ●ring thee to heaven.  

7. Reason. Imitation will prevent Apostasy.  7. Reason. The close following of the ●aints will prevent Apostasy: Joash did ●ell all the days of Jehoiad●h.  
Christians look about you, ye are in great ●anger of falling away from your own steadfastness. Your temptations are many ●nd great, and the danger is dreadful.  
Here in the Text, the sin, the punishment, who can expound them to us?  
Well, if you will stand fast, eye your Precedents.  
See what they did and suffered in their hour of temptation, rather than turn back upon the profession of Religion. Remember what the Patriarches, Prophets, Apostles, Martyrs of Christ have suffered, and stand fast. Remember how they lived! How they died! As the Apostle exhorted concerning Christ, Heb. 11. 3● Consider them, what they endured, lest ye faint in your minds. Their perseverance well said to heart, will be your Preservative.  

8. Reason. By this means the loss of the Saints will be less felt.  8. Reason. Our following the Saints by holy imitation, will wake them be less miss in the world, when they are taken away.  
Elijah was less wanted because Elish● was endued with his spirit. Moses absence was recruited by Joshuas succession.  
O do you stand in the gap, and fill up the breach of them that are gone, with your gracious influences; and their absence will be the better born.  
My seed shall serve him, said Christ up●● the Cross, or going to it. Psa. 22. ●●. q. d. Though I am going out of the ●orld, I shall leave a spiritual Generati●● behind me, that will carry on my Fa●●ers work in the world. It was Christ his ●●mfort upon the Cross.  

9 Reason. By imitation of others we become exemplary.  9 Reason. By imitating of the Saints, ●e out self; shall have the honour of be●●g exemplary unto others.  
See how the one is inseparably annexed ●●to the other in that famous enc●mium ●hich the Apostle gives his Thessal●nians, Thes. 16 Ye became follower's of us, ●●d of the Lord, verse 6. there he commends their piety; And what follows? Why verse 7. So that ye became ensamples all that believe in Mac●donia, & c. ●ere he celebrateth their Honour.  
It is our grace to imitate others, it is ●●r glory to be patterns to others. This is ●e Crown, the Apostle sets upon the ●●ads of his excellent Thessalorians.  
And it shall be your Crown also, if ●ith an holy ambition ye contend to be ●●llowers of them who excel in virtue; ●●r thereby you also will become standing● ●atterns and precedents for others imitation The Baptist followed the Prophet and excelled them; of common Soldier● you will become Captains and Leaders 〈◊〉 the Lords Army. By intensive and vigorous imitation, you will transform you selves into shining and glorious Luminaries, by whose light others may see the way to Heaven.  

10. Reas. Imitation is the way to the Kingdom.  10. Reason, This is the way to th● Kingdom. This way all the Saints and worthies of God went, and are now entry into glory: the footsteps of Companions is suggested by Christ as an infallible conduct in her way. Cant. 1.8. Go you in the Path, tread in their steps and you shall enter also. This is the encouragement whic● the text holds out.  
Be ye followers of them who through faith and patience inherit the Promise● (q. d.) Abraham, Isaac, Jacob and other of the Primitive Heroes, have by their hol● diligence and inconquerable industry in th● ways of holiness, attained assurance 〈◊〉 Heaven while they lived, and possession 〈◊〉 Heaven when they died: They have finished their course, and received their robe●● and their Crowns; By faith and patience in well-doing, they inherit the promise.  
Press hard after them, follow them close, and you shall be partakers of the inheritance with the Saints in light: You shall also in the end of your days, receive the end of your hope, even the Salvation of your Souls.  
Thus our Lord encourageth his Soldiers, Rev. 3. v. 21. To him that overcometh, will I grant to sit with me in my Throne, as I overcame, and am set down with my Father in his Throne.  
Fellow me in my Conflict and Conquest, and you shall share with me in my Reward and Triumph. If we be dead with Christ, we shall aslo live with Christ; if we suffer with him we shall also reign with him; 2 Tim. 2.11, 12.  
This may suffice for the first Query Why? the Reasons and Grounds of the point.  

2. Quest. Wherein the Saints are to be imitated?  I come now to the second Query, Wherein? or in what things we are to imitate the Saints?  
To which I Answer, 

1 Negatively.  
2 Affirmatively. 
Answ. Negat. wherein Not.     
1. Negatively, The Saints are not to be imitated in every thing. Ex. Gra.  

1. Not in their sins.  1. The Saints are not to be imitated in their sins and infirmities. The best of God's servants have had their failings and infirmities, and they are held out in Scripture to our observation; As  
Abraham's diffidence, Gen. 12.11, 12, 13. ch. 20.2. Job's impatience, job. 3.1, 2. Noah's transgressing by Wine, Gen. 9.21. Lot's incest, Gen. 19.33.35. David's Murder and Adultery, 2 Sam. 11.15, 4. Elijahs Passion. Jam. 5.17. Peter's denying his Lord, Mat. 27.70, 72, 74.  
These and many other failings and falls of the Saints, are Recorded in the Book of God: But they are,  
1. For the support and comfort of lapsed Christians, that reflecting upon their own surprises by temptation, they may not despond and despair, as if their spot were not the spot of God's Children.  
2. For the caution and admonition of all surviving generations; to the intent that we should not presume to sin as they sinned. 1 Cor. 10.6.  
But to be sure they stand not in the holy Register, as Patterns and encouragements to sin. They are our Take-heeds, not our Warrants; they tell us, here is a Rock, avoid it; here is a Quicksand, come not near it, lest you suffer shipwreck. We are not to imitate the best in their worst.  

2. Not in what they did by miraculous inspiration.  2. They are not be imitated in what they did by immediate and miraculous assistance of the Holy Ghost.  
As we are commanded to be followers of God as dear Children, but not in the creating of the world; not in causing the Sun to rise, and the Rain to fall, etc. that is, we must not attempt such an imitation of our heavenly Father, as being above the Sphere of the creature, the Prerogative only of the great God.  
Our Lord commandeth us to learn of him, but not in raising the dead; 
Mat. 11.29.  not in multiplying loaves, not in casting out Devils by a word, etc. these being works which Christ did not in his Private, but in his Mediatory Capacity.  
So also the Prophets, Apostles and other of the Saints of God, though they be out Standards and Patterns, yet they are not to be followed in those actions which they did by virtue of an extraordinary afflatus or inspiration of the Holy Ghost; those actions being peculiar only to their extraordinary commissions and functions, and not common to them as believers.  

●. Not in ●hat they ●id by special dispensation.  3. Neither are they to be followed in those actions which they did by special dispensation, or by way of probation and trial. Ex. Gra. We are not to rob, spoil and take away the substance and estates of wicked men, (merely quà wicked) because the Israelites rob the Egyptians; unless we had immediate Authority and command for it, from him, who is the absolute and Supreme Lord of the Creature, 
Psa. 75.7  and may dispose of the whole Creation to whomsoever he please, as they had. We may not offer up our Sons and Daughters in sacrifice to God, because God tempted Abraham to offer up his Isaac, for trial of his obedience and Self-denial.  
Nor yet again may any man or woman take a Wife or Husband of Whoredom, as the Prophet did, Hos. 1.2. (whether in vision only, or in reality we inquire not here) uness' we had the same special dispensation and allowance from the Supreme Lawgiver.  
Thus Negatively, We are not to follow the Saints.  
2. Affirmatively, Therefore, we are to imitate the Saints in their graces only, and in their holy Conversations in the world, and in whatever they did in a way of obedience and conformity to the revealed will of God, the standing rule of the word.  
A more distinct and particular account whereof, I shall give, before I finish this discourse.  
3. 
3 Qu. How we must imitate the Saints  Query. How must we imitate the Saints of God? Answer. Here again our Negative Rule meets us, (scil.) We are not to follow the Saints Universally; not all over. And the reason is, because, all that is in the Saints, is not Sanctity. All that is in the Godly, is not Godliness. Saints have their infirmities, and in them they are not to be imitated.  
The best of men, are but men at the best. Affirmatively, Therefore our imitation of the Saints it must be but,  

With limitation.  1. A limited Imitation. And that Limitation, one of the best of men (that were but men) the great Apostle hath given us in his own Person: 
1 Cor. 11.1  Be ye followers of me, (How?) as I am of Christ. If we find holy Paul, not following Christ, he doth not require us to follow him. It was Jehosophats honour that he made choice of the first ways of David to walk in. Indeed we have these intermediate Copies written for our learning: God therein condescending to our infirmity, lest our tender eyes should be too much dazzled in continual beholding the transcendent brightness of the Supreme light, 1 Joh. 1.5. But God, and Christ, and the Spirit are the Supreme Original Standard of our Conformity.  
The Father. 
Mat. 5.48  Be you perfect as your Father, which is in heaven is perfect.  
Jesus Christ. 
1 Pet. 1.15  As he which hath called you, is holy, so be ye holy in all manner of Conversation.  
The Holy Ghost. 
Rom. 8.7.14  They that are after the Spirit, do mind the things of the Spirit. And again, As many as are led by the Spirit are the Sons of God.  
Next to these, the Saints and Angels in Heaven, are our lights of a second magnitude; 
Petit.. 3d.  Thy will be done on Earth, as it is done in Heaven.  
These are our exact and perfect Exemplars, in which there is no defect or imperfection.  
But all our Earthly Patterns (be they never so excellent) have their errors and deficiencies; which may misled us, if we follow them without due limitation. And therefore all these inferior Patterns, are to be reduced to the Original Standard and Exemplar; and wherein they are found either erroneous or defective, we are to correct and perfect them by the Original; we must by faith eye the Pattern in the Mount: we may imitate our terrestrial Copies, but we must not terminate in them. The Saints are good Leaders, but not infallible useful Copies, but such as have need to be corrected by the Original.  
Our imitation of them therefore, must be bounded by Scripture-limitation.  

2. Uniform. Nemo agit unum nisi sapiens, caeterimultiformes sunt, Sen. Ep. Phil. 4.8.  2. Our Imitation of the Saints must be exact and uniform: though we are not to imitate the Saints in all their actions, yet we are to imitate them in all their Graces, and gracious conversation. Whatsoever things are true, whats●ever things are just. Whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if there be any praise in the Saints and Servants of God, these things we must think of; and in these things we must labour to be like unto them. We must take heed of Partiality, in our following the Saints; of preferring one before another, one Saint before another; or one Grace in the Saints before another, unless it be such Saints, and such Graces, as God himself hath preferred by putting upon them more abundant honour, some special remark of excellency; we must take heed of picking and choosing, taking what we please, and rejecting what we list, according to our own private fancies and interest: We must follow them in every path, and in every step, wherein they have f●llowed the Captain of their salvation: Whether in their doing-work, or in their suffering-work St. Paul's charge to Timothy will not in this case be improper for us; I charge thee before God, and the Lord Jesus Christ, 
1 Tim. 5.21  and the elect Angels, that thou observe these things without preferring one before another, doing nothing by Pa tiality. To this end,  

3. Vigorous.  3. Our Imitation of the Saints must be a vigorous and industrious Imitation. Truly to follow the Saints fully and exactly, is not a business of an easy and ordinary dispatch, it will require a vigorous and industrious intention and contention of our spirits, as a work that will take up all the faculties of our souls, and parts of our bodies: Our Judgements to discern (according to the word) what is to be chosen, and what to be eschewed in the Patterns we propound to ourselves: Our Understandings, to discover the beauty and amiableness of the Graces and Holiness that is in the Saints. Our Memories, to keep always before our eyes these excellent Precedents, lest at any time we let them slip; we shall stand in need of such Looking-glasses continually, to see our faces in; we shall want our Guides at every turning, to tell us the way, when we are turning to the right hand, or to the left.  
Our Wills and Affection, to love our Guides, to take delight and complacency in beholding these beautiful pieces; if we see no beauty in the Saints, why we should desire them, we shall never be zealous imitators of their Persons.  
Our Consciences: we stand in need of the impartial Testimony of an awakened conscience, to accuse or excuse us according to our fidelity or neglect in this duty of so great concernment. Moreover it will cost us much prayer, meditation, often reflection upon our selves, watchful observation, self-denial, mortification, etc. Yea, much labour and pains even of the outward man much fasting, striving, wrestling, and watchfulness, to carry on this great important duty, of imitating the Saints. Surely a slothful, lazy professor, will never make any earnings in so curious and laborious a work as this is.  
That's highly observable in the Text; That ye be not slothful, but followers of them who through f●ith and patience, etc. Sloth, and Imitation of the Saint are inconsistent.  
It is a mattet of great labour and diligence to be a follower of Abraham, Isaac, and Jacob, and all the rest of the Heroes ●od Worthies of God, in their faith, and patience, and other Graces: A delicate short spirited professor will never carry on this spiritual and blessed trade to any purpose; therefore says the Apostle (he●e) We desire that every one of you do show the same diligence, etc. All the strength and industry you have, will be little enough to lay out in this arduous and excellent design.  
Assure yourselves, it will afford you no time for security, and the indulging of the flesh.  
It cost the Saints much holy contention, to write and leave these excellent Copies to the succeeding world; and it will cost you no less industry to write exactly after them. You must not think to make to yourselves a religion of your own, or 〈◊〉 take up this imitation, and lay it down ●gain when you please. Therefore,  

4. Our Imitation must be constant.  4. Our Imitation of the Saints must be constant and persevering Imitation; so in ●he verse before my text.  
We desire every one of you, use the same ●●ligence to the end.  
Where ever you cease this Imitation, ●ou disclaim your Patterns; and expose ●our selves to the sin and danger of Apostasy.  
5. Our Imitation of the Saints must ●e a believing-Imitation. 
5. Believing.  As we must imitate their Faith, so we must have faith ●o imitate them. Faith to realize the pro●ise, and faith to believe God's Faithfulness and All-sufficiency to make good his promise's; so did Abraham, Rom. 4.20.  
Our Imitation of the Saints will meet with much opposition, many discouragements from our flesh, contradiction from ●he world, and opposition from the Devil: We must have faith to overcome them all, or else we shall easily give out, and sit down with shame and loss.  
Sixthly and lastly, 
6. Patient  Our Imitation of the Saints, must be a patiented Imitation. As we must Imitate the Saints in their Patience, so there is great need of Patience to persevere in this Imitation.  
The Saints have in their several Generations met with much trouble, and persecution in following Christ, and so shall you in following them.  
You have need therefore of Patience, that when ye have done the will of God you may receive the Promise. Here is the Faith and Patience of the Saints, through which they inherit the Promise▪ Patience to suffer, and faith to conquer their sufferings: Faith to believe the recompense of Reward, and Patience to wait till it come.  
Go ye, and do likewise.  
Thus much for the Doctrine; I come now to the Use.  
Come now to the Use of the Point. 
Use 1.   
And in the first place it may serve way of Information, to show us, That  
All commendation of departed Saints not to be condemned. For surely is not merely upon their own accounted, that their Persons are celebrated with such remarks of honour, and ●heir names perpetuated to posterity by a grateful Commemoration. If it were, ●●ey are not to be envied their just Encomiums: Since God is pleased to set the ●rown of Glory upon their Graces in Hea●en, we have no cause to think it too ●reat an honour to set the Crown of Praise ●pon their Graces here on Earth: 
Prov. ul ult.  Yea, ●e have the Divine allowance for it. Let their works praise them in the Gates.  
But it is upon an higher account that honourable mention, 
Two grounds upon which commendation of the Saints is warrantable.  and Commemoration, is to be made of the Graces, and Excellencies of the Saints.  
1. In as much as such Encomiums are rather the Commendation of the Grace of God in the Saints, than 〈◊〉 the Saints themselves. And by this mean Christ is glorified in his Saints, and admired of all them which believe. 
2 Thes. 1.10  And therefore not unto the Saints, not to the Saint but to the God of the Saints is all the glory to be ascribed.  

2. Because by this means others are provoked to holiness.  2. Because this Commendation of th● Saints is for the propagation of their pie●● and holiness to them that do survive, 〈◊〉 shall be born in after-generaions, that the may inherit the benefit of such excellent Patterns, to provoke them to an holy Imitation.  
And therefore to bury the Saints grac● in the same grave of Oblivion with their bodies, is to obscure the Stars, and to rob th● world of the light and influence of suc● glorious Luminaries, which God hat● set up in the firmament of the Church 〈◊〉 Yea, to Eclipse the Sun of Righteousness Himself, by whose aspect they shone s● bright to the world.  

2. Things have made commendation dangerous.  There be two ways indeed, whereby the use of the Commendation of th● Saints departed, hath become pernicious to the world.  
1. Whilst some greedy Preachers (fo● filthy lucre-sake) have turned even me● vices into virtues; boldly making Saints where God hath made none. 
1. When vice passeth for virtue.  Whilst not only every Bristol-stone must pass for a Diamond, and every Glow-worm be magnified to a Star;  
But even Drunkards, Adulterers, and ●wearers, and the Covetous, (whom the Lord abhorreth) their bodies must not be ●ut into the grave, before th●ir souls have ●●en seated upon Thrones in glory.  
How many thousands, this kind of Pulpit-flattery hath ruined, may (not uncharitably) be presumed. Since by this means the worst of men fear not to live in ●he grossest sins whilst they can purchase ●he Priest's Absolution at so cheap a rate when they come to die, and their souls ●e sent to Heaven by Letters of commendation from a Mercenary Clergyman when ●hey are dead.  

2. While commendation, hath stolen into adoration  2. Another way whereby Commendation of the dead hath proved so fatal to poor deceived souls, is,  
Whilst Commending of the Saints hath supestitiously Commenced into sacrilegious worshipping of them, and Praying to ●hem.  
The Apotheosis in R●me Ethnic▪ and Canonization of Saints in Rome Catholic, hath sprung principally from this Fountain; 
●eque aliande est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pleraque Coceii, fun. orat. Maceo. v.  whilst in both, the fond opinion, and overlavish Commendation, which the present generation gave to their Worthies and Be efactors, have ensnared the Ignorance of succeeeding generations, to judge them not unworthy of Divine honour and adoration; while they thought that their translation into those Celestial habitations, could not but improve their benignity and Power, for the help of poor mortals here below, even to Infinitude, who were of such Heroic Influence, whilst yet amongst the Sons of men. Hence the Original of worshipping the dead, and praying to them. Save only, that the Pride, and Avarice of the latter Pontificians, hath prevailed with them to Canonize for Saints, such as they knew to be the worst of men; and to create them little Deities, who by the justest Character which could be collected out of their Doctrine and lives, are now amongst Reprobate Spirits, suffering the vengeance of Eternal fire.  
Surely, thus to commend the dead, is nothing less than to blaspheme God, and to enrich the Devils Territories with castaways.  
The true end of celebrating the Graces of the Saints is,  
1. That God may have the Glory, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9.  whilst the Saints show forth the praises, or virtues of him who hath called them out of darkness into his marvellous light.  
2. That the world may have the benefit and advantage of their worthy Patterns and Exemplars; ut sup.  
Thanks be to God for such excellent helps in our way to heaven.  
2. Use. 
Use Repr.  It may serve to Reprove divers sorts of people.  

1 Such as account the Saints the worst of men.  1. Such as account the Saints of God the most dangerous kind of men in the world; not fit for humane society. Surely there is not such a reviled, persecuted, defamed generation again under heaven; The very filth and offscouring of all things, 
1 Cor. 4.12 13.  the dregs, the sordes, the scraping of the shoes; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the superfluous froth and scum, that is good for nothing but to be cast into the fire: Yea the more holy, the worse. The Saints are looked upon as the Troublers of Israel; the Pests of the places where they live, the Deformities of humane society. 
Mal. 3.17. Rev. 3.1. & 1, 16.  Surely, these men are not of God's mind, God accounts them as his Jewels, 
Phil. 2.15. Mat. 5.14  the Stars in his right hand, the Sons of God, the lights the world, to give light to a dark world: Patterns and Exemplars, worthy to be held forth to the observation and imitation, of the Sons of men; (as here)  
In a word men think the Saints not worthy of the world, 
Act. 22.22 Heb. 11.38 2 Cor. 44.  when in the mean time, Gods thinks the world not worthy of them.  
Oh how hath the God of the world blinded the eyes of them that believe not!  

2 Such as imitate the worst.  2. It may serve to reprove such as do not care whom they follow, or what Patterns in the world they do imitate; none so vile, so debauched, so profane, so great a derider and persecutor of holiness, but is good enough to make a Copy for them to write after; men do as they see the major part of men do, they follow the multitude, as thinking it not good to be singular, and stricter than their neighbours; though that be a rule upon which God hath set a special brand of infamy. Fellow not a multitude to do evil. 
Exod. 23.2.   
Especially the great and learned men of the world; men are prone to look upon them as infallible Guides, and do greedily follow their conduct. Have any of the Rulers believed on him? 
Joh. 7.48.  Great men have followers of their vices, as well as of their Persons.  
Alas, we should take our Patterns from Heaven; Thy will be done on Earth as it is in Heaven; and the greatest of men do not care out of what filthy ditch, 
Spiritus sunt insinceri vagi a coelesti vigori & virtute destituti etc. ad Solamen calamitatis suae nil dedesinum perditi prodere, Min. Fel. 3. Them that imitate the best, but in the worst.  or from what dunghill, they take up their examples; even from Hell itself people are not afraid to fetch their Patterns; as proud as the Devil, as malicious as the Devil, as blasphemous as the damned Reprobates themselves, as hating of God and goodness as the Angels that kept not their first estate, as greedy and industrious to drag others with them into perdition! This is a lamentation and shall be for a lamentation.  
3. It may reprove such, as (it may be) will imitate the Saints, but not in their Sanctity, but in their sins: Let in his Incest, Noah in his Drunkenness, and David in his Adultery, and Peter in his denying his Master, etc. And when they have done, can quote such instances for their Authority! Oh the wonderful perverseness that is in our Apostate natures, that men should imitate the Saints only in their deformities! Imitate Saints only, in that wherein they are not Saints! Is there any such thing in nature!  
Are there any amongst men that desire to be like others in their natural defects and deformities, be they persons never so great? Do you observe any that take delight to imitate men under distraction, or mad men? Did it ever ease any that lay sick of the Gout, Stone, Strangury, Dropsy, Fever, etc. to tell them that many Noble, Rich, learned Persons have been tormented with the like pains?  
Surely, 
Object.  you will say, no wonder if not, since these are the blemishes, infelicities and destruction of the humane nature.  
And are not men's lusts and corruptions so too? 
Answer.  Even of the Saints themselves, save only by interposition of divine grace, 
Hos. 14.4. Psal. 23.3.  healing and restoring them! Yea, and of so much worse nature and effect, than either intellectual or bodily distempers, by how much the soul is better than the body, and Hell worse than Death; 
Rom. 1.18  God himself testifying it from Heaven: And the Saints themselves, after they have recovered their lapses, having confessed it before all the world, with greatest self-abhorrency and abasement. 
Ps. 73.22.  So foolish was I, and ignorant, and like a beast before thee, cries David when he came out of the Sanctuary; he is so incensed against his sin that he cannot find a term vile enough to reproach himself withal!  
And yet is sin the only imitable thing men can discover in the Saints? 
Prov. 1.22  How long ye simple ones will ye love simplicity, and Scorners delight in scorning, and fools hate knowledge.  
Lord, who hath believed thy report? or to whom is the Arm of the Lord revealed?  
4. Reproof.  

4. That will follow the best but in the best.  But there is yet another sort of people, that justly merit the lash of reproof; and they are such who though they dare not be so bad as to imitate the Saints in their sins, yet love not to be so good, as to imitate the Saints in their strictness, and holy severity in Religion. They think it enough to follow them in their morality, and civil deportment, to be just and true in their deal, to be charitable to the poor, and to keep their Church (as they call it;) But their holiness, their zeal, mortification and close walking with God; to be always abounding in the work of the Lord: Here they leave them, as deeming these, nothing else but the unnecessary strains of a fruitless preciseness, and that which may expose them to the scandal and disgust of the world.  
Oh the blindness and folly of the wisdom of the flesh! That wherein the Saints are most like God, therein, only the unregenerate world careth lest to be like unto them!  
That which God accounteth his Glory, (for that is his Name, Glorious in holiness, and (therefore) fearful in praises) the reprobate world account their abasement.  
Oh ye Sons of men, how long will ye turn God's glory into shame? how long will ye love vanity and seek after leasing?  
Surely, carnal men are Gods Antipodes, they stand upon their heads, and shake their heels against Heaven! They glory in their shame, and are ashamed of their glory; they vilify what they should admire, and admire what they should vilify; they imitate whom, and what they should abhor, and abhor what they should imitate! Ah how have the Sons of men lost not their conscience only, but their judgement! How have they divested themselves not of Religion only, but of Reason; and put off the Man, as well as the Saint! This is a lamentation, and shall be for a lamentation! I come now to a more particular Application of this Doctrine, to our selves of this family, together with other Relations and Friends, more especially concerned in our sorrows.  
Suffer I beseech you, a word of Exhortation. 
Use Exhor.   
My dearly Beloved, God hath made a fore breach upon us; He hath smitten us, and made us sick in smiting us. The Crown is fallen from our Head; The Ornament of our Family is taken away: A Wife, a Moth r, a Friend, a Guide, the delight of our eyes is gone, the blessing of all her Relations at home and Acquaintance abroad! woe unto us, for we have sinned!  
And now dear Friends, what shall we do! Shall we give up ourselves to sorrow? shall we lie down and roar as men and women that have no hope?  
This were to wrong ourselves. Or shall we make it our work to forget Her, to cast her out of our thoughts? and to bury her memory with her Ashes?  
This were to wrong Her, who has deserved better at our hands.  
Shall we then spend our thoughts and inquires where and how we may recruit ourselves with new Relations? and to make up our Lots with other Comforts? or let out our hearts more greedily to them we have yet remaining?  
This were infinitely to wrong God, and to pervert the designs and purposes of his grace in this severe dispensation. Or shall we, lastly, satisfy ourselves with a few cold fruitless Commendations of the things which were excellent and praiseworthy in Her?  
This were but to mock ourselves, and Her, and God also.  
Behold, therefore I will yet show you a more excellent way, and it is that in my Text, Be ye followers of her; study to imitate so excellent a Pattern, as she hath left us, for me thinks I hear her crying to us out of her grave, or rather from Heaven, (where her triumphant soul is placed amongst the spirits of just men made perfect) as sometimes Her Lord, and ours, bespoke his Disciples. Joh. 13.15. I have given you an example that you should do as I have done.  
Now therefore, that I may not beat the air, nor spend time unprofitably (only) in Generals; I shall propose Her to your view, in a twofold Capacity: But with this preface, That here it must not be expected from me, that I should either proclaim her extraction, which was generous, or describe the loveliness of her person, though I maysay with modesty, Her soul did benè habitare, 'twas lodged in a beautiful habitation; her body which was an elegant piece of nature's artifice, did give (as well as receive) a grace to what ever she did or spoke.  

1. In her Relational Capacity.  
2. In her Personal Capacity. 
Her Relational Capacity.    
In both which, you will find her worthy of your most exact and vigorous imitation. Take her  
1. In her Relational Capacity, 
1. As a Child.  and there look upon her, first as a Child, and a most du ifull and obedient Child she was, not only where the Relation was natural, but even where it was but Legal and Adoptitious. She never disobeyed or neglected the Commands of her Parents in the least, while she was under the charge of their education.  
She was of a most teachable and tractable spirit; there was nothing of a perverse or peevish disposition in her; her Will was bound up in the Will of her Parents, and Governors, she had no will of her own.  
She was a most exact observer of the fifth Commandment, in honouring her Father and Mother, in Word, Gesture and Actions, there was never heard an unbecoming coming word fall from her lips towards them, nor undecent carriage observed, nor any thing that might be interpreted as the least defect of that honour which was due unto them by the Law of God and Nature.  
But her whole deportment, was fraught with as much sweet, reverential, pleasing subjection to th●m, as their hearts could desire.  
You that are Children, or under the just obligation of Children, see you be followers of Her in this Childlike virtue: Keep this excellent Pattern of filial obedience always before your eyes as a singular exemplification of the fifth Commandment, expounded by the Apostle, 
Eph. 6.1.2 3.  Children obey your Parents in the Lord, for this is right.  
Or if this Instance of obedience seems too inferior, take that Instance of an higher authority. That of the Son of God Incarnate, of whom it is said, He went down with his Parents, 
Luk. 2.51.  and came to Nazareth, and was subject to them.  

2. As a Wife.  2. Take her in the Conjugal Relation, and there you may behold Her a most , Loyal, Loving, Tender, and (according to her audibly avowed engagement at her Marriage in the public Assembly) An obedient Wife, as two loving Husbands, have successively experienced and testified.  
She studied to please and not to be pleased; 
Prov. 5.19  sweet as the loving Hind, and as the pleasant Ree. She never dissented from them, but as the word did warrant her dissent; and then, (if possibly such a then there was,) proposing, rather than opposing; persuading by Scripture-rule, rather than contradicting by self-vvill.  
Above all, she was tenderly affected to, and covetuously desirous of the Spiritual good of her Conjugal Relations.  
A true help she was, a Soul-Help unto them, 
Gen. 2.18.  answering fully to the Law of her Creation; themselves have successively acknowledged, they have had cause to bless God for her, with the excellent Woman in the Proverbs, ch. 31.12. She did them good, and not evil all her days.  
You that are Wives, be ye followers of such a Pattern; she was subject to her own Husband, as the Church is subject to Christ. As she did imitate the Church so do ye imitate her.  
Wives be you obedient in all things; to your own Husbands in all things save wherein in your obedience to them, may possibly be disobedience to God; and therein, not opposing your wills, so much to theirs as Gods. That's not Rebellion against Rulers and Superiors, wherein not the will so much of the Inferior, gives sin a Negative vote as the Conscience, and Conscience rightly informed by the word of God.  
Yoke-fellows, Love ye one another souls. Love one another to heaven, Let not the flesh go away with all your time, and strength and affections; nor the elder serve the younger. Live together as heirs of the grace of life, that your prayers be not hindered. 
1 Pet. 3.7.   
3. Look upon her as a Mistress in her Family. 
3. A Governess.  She was an excellent Governess, her government was o● a Scripture constitution. It was made up of sweetness and gravity; sweetness without levity or remissness; gravity without bitterness and severity.  
There was no severity in her discipline, save what was in the Pattern she proposed to them, her own Conversation: Indeed she was severely good; her government was made up of Entreaties, rather than Commands or Repro●f●. She knew not how to be angry, unless it were against sin; and even that she expressed rather in grief, then in passion.  
Her great Care was, that her family might know God, and Jesus Christ, 
Joh. 17.3.  whom to know his life eternal.  
She was of a Joshuah-like resolution. 
Jos. 24.13  As for me and my house, we will serve the Lord.  
She thought it not enough to go to heaven alone, but laboured to carry as many as she could with her, especially them of her own Family.  
To that end she was very exact and constant in Family-duties, 
Her exactness in family-duties.  (sc.) Reading the Scripture, Prayer, Catechising, as deeply sensible how gainful God had made that Domestic duty to her own soul in the Family of her education: I say, being conscious what good she had got by being diligently instructed in the principles of Religion, she was conscientious in the discharge of that duty towards those whom God had committed to her trust, not only in a way of exercising their memories in a bare verbal repetition of words, but (according to her faculty, which verily was not ordinary in her sex) in a way of helping them to understand the sense and meaning; and by impressing upon conscience what was imprinted in their memeries.  
In the absence of her dear Husband, she constantly performed the duty of prayer in her own person, save only when she could call in the assistance of her own pious Pastor, or other faithful Ministers whom the present Providence had cast into her neighbourhood, all which her Christian obliging converse had so marvellously endeared, that she had as many Chaplains, as if she had been one of the greatest Ladies in the Land.  
A true Gospel-Sabbatarian she was; and thought it no Judaisme to keep the Christian Sabbath as an holy Rest, rather envying her body, that it should have six days to her souls one, then sacrilegiously filching out of that precious one, any parcels of time for the uses and purposes of the flesh; truth is, she counted every moment of Sabbath-time, too good for any time but Sabbath-work, unless it were where divine indulgence had made allowance for works of Mercy and Necessity! In reference to both which (notwithstanding) she well known how to spiritualise even them also into Sabbath-exercises.  
Further than these two, she durst not exact any of her servants labour: As knowing,  
1. That the Sabbath was the servants privilege, as well as her own. Thou and thy servant, etc.  
2. That her Servants souls were as precious to God, as her own, and cost Jesus Christ as much blood to redeem.  
Therefore she was careful that every one in her Family, should not only attend the public Ordinances; but that they should improve the whole overplus of Sabbath time, in the holy exercises of Religion. And as God had given her an excellent faculty in taking Sermons, so she made it her work constantly to repeat both the former and latter Sermon to her Family, which she did with such a judicious accurateness, that the hearer could hardly miss in the repetition, what he had heard from the Pulpit, at least not any head or material enlargement of the Sermon.  
The other void spaces of the day she commended to her Family as Gods and their own time, for divine uses, calling upon them, to redeem it accordingly.  
You that are Governors of Families, imitate this blessed Saint herein also. The Sabbath is exceedingly fallen amongst us, not in our Public Assemblies & streets only, but even within our private walls: The spirit of Ignatius died with him. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let every one that loves the Lord, sanctify the Lordsday, Ignat. ep ad Magn. How art thou fallen, Thou Morning-Starr? Thou Queen of days; thou golden spot of the week! Thou Map of Heaven! Thou birthday of immortality! How art thou fallen!  
You that love the Lord Jesus, and his Resurrection, I charge you by all that right and interest you claim in either, help to lift up the head of this glorious day of Jehovah; for the love of God do not put away the Pillow from under the head of this dying day, as you would not be found guilty of the blood of Christ and of his Resurrection; Christians, stir up yourselves for the recovery of the life and honour of this Holiday.  
4. As a Friend and Neighbour: 
4. As a Friend.  She was of a most sweet and obliging converse. As many loved her as knew her; as ambitious she was to do good offices to the poorest, as others are to those that can requite them.  
But that which was eminent in her converse, was her profitable improvement of it; she was not one of those professors, that with the holy, could show herself holy; and with the profane, could show herself profane; that could talk religiously in one company, and vainly and frothily with others: She was not one of them that could shape themselves into any form and garb of the present Company; but she was gracious and uniform in every Company, which providence cast her upon, spending the time in Christian and profitable Communication; always either doing good or receiving good, (as opportunity served.) But if the Company were such as admitted neither; her silence should argue her dissent, and her withdrawment (as far as might consist with civility) should at once ease ●hem and herself of a burden.  
Christians, Oh that every one would herein become her followers: Oh what a deal of precious time is wasted in idle alk, and foolish jestings, which are not convenient! how many precious hours are penned in vain and unprofitable complehents? Yea in carnal mirth, foolish talk●g and jesting; which might be improved to spiritual, soul-edifying conferences; as if Christians had forgotten there were such a word in the Bible, Let your speech be always with gr●ce, seasoned with salt, Col. 4.6. or that other, Redeem the time, for the days are evil, Eph. 5.1, 15, 16. The Lord make you wise to salvation.  
I might easily enlarge in these her Relative excellencies, but I must hasten.  
In the second place take a view of her in her Personal Capacity. And there we shall find these six Graces, which were eminently in her, to the observation of all that know her, sc.  
Holiness, Meekness, Love, Sympathy with the afflicted people of God, Faith, Patience.  
1. Her Holiness. she was a Christian of a most unstained Holiness, she wore the garment of her Christian profession without any visible spot. The commo●▪ Holiness of the world would not serve he●turn. Modesty, Civility, Moral-righteousness, an Inoffensive Conversation, these go far amongh the commonsort of professors, and I wish many that would pa●● for Saints did not fall short of these Though it is a very sad thing, to fall she●● of them that fall short of Heaven; unsess your Righteousness exceed this Ri●hieousness, you cannot enter, etc. 
Mat. 5.20  Blessed be God, the Righteousness of this precious servant of Christ was of another make, a purity she contended after of a peculiar strain; zealous of good works; an Holiness that containeth all those excellencies which God sets any store by; 
Tit. 2.14. 1 Pet. 2.9.  an Holiness conversant about the whole will of God, proving what is that good, and acceptable, and perfect will of God. 
Rom. 12.2   
She made Religion her business, Her one only necessary thing: She pursued an Holiness that comes up to its Pattern, the Pattern in the Mount: As he that called you is Holy, 
1 Pet. 1.14 15. Mat. 5.6.  so be you Holy in all manner of conversation, and again, Be ye perfect as your Heavenly Father is perfect. She was in all things as becometh women professing the Gospel, adorned with good works. 
1 Tim. 2.10  And to this end with the Holy Apostle, She forgot the things that were behind, and pressed toward the Mark, for the prize of the High-calling of God in Christ Jesus. Let the same mind be in you (my beloved) that was in this handmaid of Jesus Christ; and do ye follow her, as she followed the blessed Apostle.  
A Second grace wherein she did excel, (and indeed excel) was the grace of Meekness; 
Num. 12.3.  she was of a Moses-like spirit, meek to a None-such.  
She was rarely angry, never in her own Cause, and when in Gods, she expressed it in grief, rather than in passion; sin could provoke her zeal, but not transport her into any undecent excess. In her own concerns she had that absolute dominion over her own spirit, that as she knew not how to give offence, so she could not easily take any; or if any at any time were worth taking, it was sooner forgot then acknowledged; she was of so serene a temper, that an angry word was hardly ever heard from her lips; or an angry look ever seen in her face. 
1 Pet. 3.4.  Oh how aimable did the ornament of a meek and quiet spirit render her in the eyes of God and Man!  
She was a rich Cabinet of heavenly Jewels, but she knew it not; She was of as mean esteem in her own eye●, as she was honourable in the eyes of all beholders. 
Taliter pigmentatae Deum habebitis Amatorem. Tert. de cull. faem.   
You that are of her Sex and Relation, Oh that you would strive to imitate her in this grace also; beautified with this Complexion; God, and Angels, and men cannot choose but be in love with you  
3. The Grace of Love was transcendently in her.  
1. Her Love to God, she loved him exceedingly whom she couldnot love excessively.  
2. Her Love to Jesus Christ, who had loved her so passionately that he died for love of her, 
Rev. 1.6.  and washed her from her sins in his own blood. But because he loves Christ too little, 
Minus to amat Domine qui aliquid amat quod nonpropter te amat. Aug. Psa. 45.2. Cant. 3. Cant. 5.10  that loveth him for any thing but for himself; This precious Christian loved Him not only for what he did, but for what he was; His Person as well as his Portion: She loved him for his Loveliness, as well as for his Love, she looked upon Christ with the Spouses eyes, fairer than the Children of men, etc. The chiefest of ten Thousand, The only precious one of her Soul.  
Her love to Christ had marvellously consumed her love to the World: She was in a great degree (with the Holy Apostle) Crucified to the world, and the world to her.  
God had given a competent portion of the world to her, but she (blessed be God) made it not her portion. She gave but very little of her Love to the world; but possessed the world as if she possessed it not: In this only she was (holily) proud, that she thought her love too good for the world. Her love to Christ had wonderfully wasted and weakened Self-love. Self was a very small concern to her. None had less interest in herself, than herself.  
3. Her Love to the Public Assemblies, and Public Ordinances; Her word was that of Holy David, Lord I have loved the habitation of thy House, 
Psa. 26.8.  and the place where thine honour dwelleth.  
4. Love to the Saints: All her delight was in them that excel in virtue. A vile person was contemned in her eyes, 
Psal. 16.2.3, 15.4.  but she honoured them that fear the Lord. She chose not her Company by their greatness, but by their goodness; a poor Saint was a more welcome guest to her, than a proud sinner; she loved Saints for their Sanctity; the more holy, the more her heart was knit unto them.  
5. Her love to the faithful Ministers of the Gospel was very eminent, the very feet of them that bring good tidings, that publish p●ac●, that bring good tidings of good, that publish salvation, were very beautiful in her eyes; their Persons and Converse was honourable to her above many.  
A fourth eminent, was Sympathy with the afflicted Churches and servants of Jesus Christ. In all their afflictions she was afflicted; her bowels were troubled for them: Yea, she was in pain, like a woman in travel; who was weak, and she was not weak? who was afflicted, and she burned not? she was read in that Chapter of Remembrance (as one calls it) Heb. 13.3. She remembered them that are in bonds, as bound with them; and them who suffer adversity, as herself also in the made body.  
Surely this fellow-feeling with the afflicted people of God, was not more her duty then her Character; she was a Christian up of bowels.  
It is verily thought, the Church's sickness, was her death. Queen Mary said (upon her deathbed) that if they opened her, when she was dead, they would find Calais written upon her heart. If this precious Creature had been opened when she was dead, you might have found Zion written upon her heart. So true a Mourner she was in Zion, and for Zion, that she even mourned herself to death.  
Oh imitate her in this grace, all ye that love the Lord Jesus. Behold she whom your Lord loveth is sick, sick not of Love only but of persecution. There is not that part of the true Church of Christ under heaven, upon which the hour of temptation is not in an eminent manner. The sinners in Zion abound every where; pray ye that the number of the mourners in Zion may abound more and more. And ye that are the Lords Remembrancers, behold you have your Commission, keep not silence and give him no rest till he establish, 
Isa. 62.6, 7.  and till he make Jerusalem a praise in the Earth: How willing is God to be overcome, that bids his people wrestle? How desirous is God to grant, that commands his supplicants to take no denial at his hands, nor suffer him as it were to live a quiet day in Heaven, till he gives Rest to his Church upon Earth! Improve your Commission, O ye Saints of God, cry a loud, spare not, beg of Jesus Christ, that King of Saints, hat he would bow the heavens, and come down, or ever his Sparke use die, that he would take her up in his Arms, wipe off dust from her face, tears from her eyes, and blood from her wounds.  
Oh forget not Jerusalem, lest your Right-hand forget her cunning, plead hard for her, lest your tongue cleave to the roof of your mouth: 
Ps. 137.5, 6.  Oh prefer Jerusalem above your chief joy.  
5. She was a woman of great Faith, the life she lived in the flesh was a life of Faith: In her natural life, in all the public calamities of the times, and private afflictions upon her own person, as she was a woman of much sorrow; God having exercised her with sharp trials and afflictions in the married estate; Frequent Abortions, loss of Children, and (that which must needs follow) a feeble distempered body, etc. I say in all these she lived by faith, and was more than Conqueress through him that loved her: All her afflictions were but the trials and triumph of her Faith.  
Faith it was that which kept her Vessel so steady in the midst of all the Waves and Billows which fell upon her in her passage, that in them all she was observed by all the standers by, to be of an even tranquil spirit, not transported with joy in her better times, nor dejected with sorrow in her worse, but (that which was said to be Queen Elizabeth's Motto, was really her temper and felicity, Semper Eadem, she was still the same.  
In her spiritual life, she lived much by Faith; when she could not see, she did believe, and when in darkness, and had no light, 
Isa. 50.10.  she could trust in the name of the Lord, and stay upon her God.  
But in this did the excellency of her Faith consist, she durst not believe without a promise, nor the promise without the qualification, in some good degree. Faith without a promise she believed was not Faith, but Fancy; not believing, but presuming: This she believed, and therefore never durst believe further than she had a word for it: Hence she made the promises her daily study.  
Hear this all you that take up your salvation upon trust, and swim down the stream of security, not working out your salvation with fear and trembling; but think it enough to hope well, and to believe you do believe, etc. and what will ye do in the latter end? When your Faith will prove but fancy, and your hope but as the Spiders Webb, wrought out of your own bowels, and blown away with the least of temptation? Take heed, deceive not yourselves with shadows instead of substances: what good will it do you to go down to the Grave with a lie in your Right-hand; one Grain of Faith well tried, is more worth than a pound of Faith taken up upon trust.  
The sixth and last Grace which I shall hint to you, (though herein I do both her and you wrong) is her Patience. Truly, her life and her death was nothing else but a Lecture of humility.  
I told you before, that her life (from almost the first of her married estate) was a life of suffering: Not truly, by reason of the least unsuitableness in the Conjugal relation, nor merely in regard of Abortion, and loss of Children, both which she bore with a gracious cheerfulness in submission to her Heavenly Father; but also in respect of an infirm Constitution which she carried about her; insomuch that when the time of her dissolution came, it appeared to her learned Physicians, that her dying sickness was nothing else but a Complication of her diseases now come to the birth, which had for near Twenty years before been breeding and ripening in her tender body; which though they did (not seldom) make a visible impression upon nature; yet she did carry with so ingenuous a dissimulation, that her nearest Relations could hardly discover any habitual distemper prevailing upon her, but judged it only some accidental error in nature, easily capable of correction by prudent observation.  
But at length, those sparks which for many years lay smoking and kindling within, broke out into a flame, and for near twenty weeks together by degrees, prevailed upon the Walls of her feeble Tabernacle, the anguish whereof, though (at times) it was beyond expression full of bitterness and torment; yet she sustained it with such an invincible sweetness of patience, as did flatter her friends into a delusive hope, that her sickness was not mortal, until the dissolution of nature convinced them of their too easy dulity.  
She had a peculiar patience of her own, 
Luk. 21.19.  and that patience gave her the possession of her soul; so that in her sharpest conflicts with pain and sickness, though (as an holy Minister said of himself) she might (possibly) groan, yet she did not grumble; an impatient complaint was never heard from her lips; but if asked, how is it? Her answer was the Holy Martyr's word, mixed up of Patience and Faith; It is well, and it will be better. It is well, there was her patience, and it will be better there was her Faith: Through both which (as in the Text) She inherits the Promise.  

Her Wisdom and Judgement  I might easily enlarge the Catalogue of her Virtues; she was of great wisdom and judgement, not as a Woman only, in managing all her affairs with Discretion, but (much more) as a Christian woman. She was not a light Sceptical professor, nor one that took up her Religion upon trust or imitation: She knew what she believed, and having weighed her principles in the balance of the Sanctuary; 
Joh. 4.  and tried them by the touchstone of the holy Scriptures (which from her youth she had known) she became rooted and grounded in the Faith, 
2 Tim. 3.15  and stood unmoveable and unshaken against all the blasts and storms of seduction; Able not only to give an answer to every one that might (rationally) ask her a reason of the hope that was in her with meekness and fear, 
1 Pet. 3.15.  but as a good proficient in Christ's School, to make an Apology for the truths she had learned from the Gospel of Jesus Christ.  

Her Temperance and Sobriety.  In Temperance and Sobriety, she exceeded many, not only of the ordinary rate of women, but even of such as (not without cause) have the repute of Religion.  

In Apparel.  In her Habit, she affected nothing of the pride and curiosity of the present generation. Accounting it more honour to beautify her Attire, then to owe any beauty to it. Nor was she in love with any fashion, but that which the examples of the most pious and modest of her rank commended to her.  
She was of great temperance in her diet, 
Temperance-  she did as much disgust whatever might savour of delicacy and indulgence to the flesh, as the delicate do what is mean and ordinary, eating and drinking at such a rate, as one whom not Nature only had dieted, but Grace.  
Provident she was without avarice; frugal, 
Providence.  not that she might get the more goods, but that she might do the more good; accounting that haet best riches, not which she laid up for herself, but that which she laid out for God. Her Charity was very extensive, 
Charity.  not knowing any other limits, but want of opportunity; nor any other partiality but the Household of Faith. 
Gal. 6.10.   
Her Mercy refused not the lowest office, 
Mercy.  to the lowest object; her enquiry being not what the person was, but what was the need? She thought it no robbery to impoverish herself, that she might make others rich.  

Heroic spirit.  She had a tender, and yet an Heroic Spirit; she feared nothing but sin, and could bear any thing but God's dishonour and the reproach of Religion. A Coward she was, when Christ (possibly) might suffer by her; but courageous, when she was called to suffer any thing for Christ.  
Her whole deportment was made up of Sweetness and Gravity, 
Gravity.  which put such a Grace upon her, that she Commenced a Matron in Religion, before her time; as if nature had over reckoned itself one age of her life at least, and took the degree of old age, before she was forty.  

Her sincerity.  Lastly, Her sincerity commended her to God and Man. She was fully as much as she appeared to be; to God without hypocrisy; to Man without fraud; a true Nathaniel, in whose spirit there was no guile.  
These Virtues, as they were eminent in her, so they deserve a larger share in her just Character; but it is time to give you some account of her Death; 
Her Death.  of which though much might be spoken worthy observation, yet take the Epitome of it in a few words. Three things she did upon her Deathbed.  
The first thing she did, was to give a clear and full account of the work of Grace wrought in her soul, both in the Methods and Progress of it.  
The foundation whereof she acknowledged was laid in the Catechistical principles of her Parental education; the rudiments of Religion, were by their care and her diligence, so distinctly imprinted in her understanding, that they became a good foundation, upon which the superstructure of more practical and spiritual truths of the Gospel, were more prosperously and fruitfully raised.  
After that by Precept and Pattern she had learned the necessity of secret duties, instruction and experience soon taught her the insignificancy of them, without regard to the manner, as well as to the matter.  
From thenceforth she began seriously to study a Duty-frame of spirit, and to eye the Pattern in the Mount. John 4.24.  
After this, notwithstanding in the progress of the Ministry under which she lived during the time of her single state) she found herself at a loss, the Holy Ghost convincing her of a present absolute and indispensable need of Jesus Christ in point of Righteousness. She well perceived her own Righteousness too short a garment to cover her nakedness from the all-piercing eye of Divine Justice. From thenceforth (with the Apostle) she accounted all things (even the best of her own Righteousness) but loss and dung that she might win Christ, and be found in him not having her own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith.  

According to the Original Method asserted by our Lord, Joh. 16.9, 10, 11.  But the Conviction stayed not long there, but soon was improved by the same spirit into a Conviction, and discovery of the beauty and excellencies that is in Jesus Christ. A Christ she must have as a fountain of Holiness, as well as of Happiness; for a Sovereign as well as for a Saviour, for his Person, as well as for his Portion: A Christ for Himself, as well as for Herself; she was sick of Love.  
But yet further, Interest would not serve her turn without evidence; Scripture evidence. This she now made her business, she was very diligent to bring her Hopes and Evidences to the Scripture, and to compare them and the word together, by the light whereof as she discovered any fault or defect in them or cause to be jealous of them; She repaired to the judicious faithful Ministers of the Gospel, for the help of their judgement; especially that near and tender Relation, whom she trusted (above any) with her spiritual concerns, whom she acknowledged God had made of singular use and advantage to her in the doubts and difficulties of this nature.  
But above all, she constantly made her address to Him, whose Name and Office is, The searcher of Hearts, and tryer of the Reins, with holy David's Petition; Search me O God, and know my Heart; try me, 
Psa. 139.23, 24.  and know my Thoughts: And see if there be any way of wickedness in me, and lead me in the way everlasting.  
From evidence at length, she put in for assurance; in the serious and vigorous pursuit whereof, death met her, as well in the midst of her work, as of her days; unexpectedly indeed, but (blessed be God) not unpreparedly, and though her sickness was not fraught with extraordinary joys and ravishments: Yet she was sustained with a sweet peace and serenity of Spirit, which God did not permit Satan to interrupt all her sickness long; and this was not the fruit of a blind unsensible security, (as in most that cry up a Lamblike death) for she was able to give answer to any one that asked her reason of the hope that was in her, with meekness and judgement. 
1 Pet. 3.15.   
It was the account she herself gave, why neither in her sickness nor health, she had experienced any great raptures or extraordinary joys of the Spirit of Adoption, as some do; for (said she) neither was I brought in with any extraordinary terrors or tremble of the spirit of bondage: Nevertheless it pleased the Lord not to leave Himself, nor his poor Handmaid without witness; not only in giving her a sweet serenity of spirit, insomuch that she suffered no Eclipse of that Sun of Righteousness; (in all the time of her confinement to her Chamber) who Himself (upon the Cross) suffered an Eclipse of the light of his Father's Countenance, at what time He cried out (to the astonishment of Heaven and Earth) My God, my God, why hast thou forsaken me? But much more, in vouchsafing her some immediate irradiations of his face and favour, on the evening before she died; at what time, a gracious intimate friend, sitting at a little distance from her Bedside, forbearing to speak to her, knowing her to be very much spent, and supposing her to be in a slumber; at length she opened her eyes, (as if it had been out of a sleep) and seeing her friend whom she loved sitting by, she bespoke her thus: Oh my dear friend! are you there? I have had a full answer of all my prayers; God hath not denied me any of the requests of my soul, but hath fully satisfied my desires. Hath he so, (said her friend?) Then I hope he hath heard you, in that you feared; (meaning the fear of death, 
To your God and my God, to your Father & my Father: These Words she often used  which formerly had held her in some bondage, Heb. 2.14.) She replied, He hath, He hath; I know whom I have believed, and I am now going to him, and I shall see him (shortly) with these very eyes. You that have prayed to God for me, I desire you would join with me in giving him praise for this gracious answer of peace, vouchsafed me, poor me!  
She added moreover, she did not desire prayer for the Continuance of life; but that she might he resigned up to God in prayer, 
Eph. 1.6.  and might be accepted in the beloved. And resigned up she was in a solemn manner; first, by several godly Ministers then present; and last of all by that hand which by the power of the Holy Ghost had Midwived her into Christ in her Regeneration; during all which time, her spirit accompanied that solemn transaction, with strong and vigorous affections, to the extreme expense of her natural spirits; and when all was finished, being asked, whether she had gone along with the Petition which had been lifted up to God for her? She answered, Yes, I bless God I have, they were very sweet and precious: The Lord return your kindness and love into your bosom a thousand fold.  
Whereupon leaving her to try what rest she could take, being very much wasted in her spirits; we had not been long in our Beds ere we were called out in haste to take our last leave of her; but her precious soul, impatient of longer distance from her Beloved, did upon [her] Lords day in the morning as early as the light might serve to denominate it day, take its flight to the mountains of spices, there to celebrate an eternal Sabbath in the bosom and embraces of her Heavenly-Bridegroom.  
A Second thing she did upon her Dying-Bed, was before the Lord Jesus Christ, his Elect Angels, and those Christians which were about her, to make a full and clear Profession of her Faith. Wherein, though she took the Creed (commonly called Apostolical) for her Text: Yet she did not content herself to do it in that sterile verbal way, of a literal repetion, (as the mode of most ignorant people is) but upon every Article and Clause, as she went, enlarged herself in so spiritual and savoury a Paraphrase of her own, as did marvelloufly affect the hearers, in so much that they afterward accused themselves of robbery against their own souls, that they had not taken the pains to make that legible to their eyes, which she had made audible to their ears.  
Her third and last dying work was, to give Counsels and Instructions to her surviving Relations that were about her; which were so full, serious and suitable, that she seemed (as indeed she was) to be acted above herself, her spiritual and Heavenly self, acting the weak Organ of her body, as long as there was any passive capacity left in it.  
In a word, she hath left as many Mourners behind her, as knew her, whether good or bad. The worst in the place where she lived, have given her this Testimony, That if she be not gone to Heaven, never any went thither; which puts us to find out a new exposition of our Lord's Text, Woe unto you, 
Luk. 6.20.  when all men shall speak well of you, etc. As for you Beloved, remember the Text, and make it your work to be her followers, to imitate her in her Graces and gracious Conversation, whose Faith follow, Heb. 13.7. It is time to conclude. But though I have given you divers Motives in the Grounds and Reasons of the Doctrine; yet for your special provocation and encouragement, who are of her Family and dear Relations, give me leave to add some special Incentives and Considerations, to quicken you to a vigorous imitation of so excellent a Pattern.  
It were a fruitless sorrow to go to the Sepulchre (with Mary) to weep there: 
Joh. 11.13  It is a more profitable work, to inquire how we may recruit our loss; how we may expound Sampsons' Riddle to get meat out of the Eater, and out of the strong, sweetness; how to make a gain of our great affliction; and that is the thing I would gladly press upon you in a few Motives and Considerations.  
First, Without a serious imitation of her pious example, that which was our mercy and privilege in the enjoying of her, will turn to our sin and the aggravation of our loss. 
Heb. 11.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is said of Noah, He cocondemned the World, etc. How? his Preaching and his Pattern, being not followed, should rise up in judgement against that Reprobate generation, 
Mat. 12, 21, 22.  and condemn them; so likewise our Lord tells the impenitent Jews that the Men of Niniveh, and the Queen of the South should rise up in judgement with that generation, and condemn them. (i.e.) The example of those poor Infidels not prevailing with them, to move them to repentance, and timely and serious diligence in the great concerments of salvation (having Christ himself, a greater than Ionas or Solomon to be their Preacher) should in the day of judgement rise up as a witness, and an aggravation of their obstinate impenitency.  
Dear Sirs, We have had the light of this most excellent pattern, shining within our Walls for divers years last passed, (some of us more, some fewer) give me leave to tell you, even weeping, 〈…〉 it leave no bettering influence upon us. 〈◊〉 will give in a judicial testimony against 〈◊〉 in the great day.  
She hath been a witness from God to us, if (by a practical improvement of what we have seen divine and excellent in her) we receive not her testimony, she will be a witness for God against us, when our Lord shall come to call us to an account. And O how terrible will that be! What a dreadful addition to our misery; when to the loss of such a blessing shall be added the Curse of our non-improvement of it!  
Friends, it had been better never to have been Mother to such a Child, never to have been Husband to such a Wife, never to have been adopted to such a Mother, or Servant to such a Mistress, never to have enjoyed fellowship with such a friend; then, (when all is done) to have her come in as a witness against us, in the great day of Judgement.  
Oh to have been possessed of such a mercy so many years, (as it were for no other end then to render our sin the greater, and our condemnation the more grievious! that the very remembrance of her should add to our torment, this will be intolerable! Oh that the serious consideration of our danger, might awaken us to a fruitful contention of being like her!  
A Second Motive, 
2. Motive. It will prevent a double sin. 1 Envy.  This will prevent a double sin.  
The first is that whereby we are very apt to envy the praises of them which are better than ourselves.  
The Scripture observes such a baseness in our degenerate natures, 
Jam. 4.5.  the spirit that dwelleth in us lusteth to envy. It is usual in Scripture to call the bent and strong inclination of the soul (either to good or evil) (Spirit,) so it calls a worldly frame of heart the spirit of the world. 
1 Cor. 2.12 Hos. 4.12. Isa. 19.14.  An whorish disposition the spirit of whoredom, frowardness of heart a perverse spirit, etc.  
So here, a malignant disposition towards others, a spirit lusting to envy; carrying men strongly to fret, and envy at the graces or praises of our brethren. We have it as soon as we come into the world, and it is an hard matter to kill it wholly, before we die ourselves; it is almost an epidemical disease: We cannot bear the praises of them that outshine us.  
And there is pride, and self-love at the bottom of it, whereby we are ready to think, that those Eulogies and Commendations which are ascribed to others, are due rather to ourselves; the Laurel of praises would better become our Temples. Hence Saint James, having mentioned envy, speaks in the verse immediately following, of pride, as the root of that bitter fruit; God resists the proud, etc. Hence the humble man's question is, Who am I? The proud man's question is, Who am I not? Am not I as good as such a one? Wherein am I inferior to such and such? Hath the Lord indeed spoken only by Moses? 
Num. 12.2.  hath he not spoken also by us? Thus Aaron and Mirian envied Moses.  

Jam. 4.5. Ad solamen calamitatis suae non desinit perditus perdere, Men. Fel. Oct.  It is a sin as the Text that dwelleth in the Saints, but it reigns in the wicked; the Devils proper sin: He is an envious spirit, envying God his glory, and the Saints their felicity and honour; the Devil first envied us the favour of God, and ever since we have envied one another.  
Well, it is our disease: Yea, but an holy imitation of our betters, will help us to mortify and cure it by an humble and conscientious reflection upon ourselves: Thus, I am ready to envy them which excel in grace, but am I as careful to imitate them; their graces and excellencies will carry them to heaven, but my envy may sink me to Hell, from whence it came; while I should imitate the Saints in their graces, behold I imitate the Devil, in envying those graces! Ah what will become of such a wretch as I am!  
A second sin, 
2 Sin. Flattery.  which Imitation of those that excel us, will (happily) prevent, is that whereby we are prone to rest in a sleight commendation of their persons. If we give them a few good words; If we can but say, Oh such a Minister was an excellent Preacher, he had a rare gift in prayer, a man of admirable parts, and of singular piety, etc. Such a man was a man of great worth and incomparable abilities! Such a woman was a woman of a meek spirit, one that had much communion with God, an holy woman, of large bowels and compassions to the afflicted Church and people of God, etc. I say, if we can but give them a good Character, though we never contend after an holy imitation of their virtues, we think we have done enough, and there's an end.  
But my Beloved know we thus much.  
First that Commendation without Imitation, is but an unprofitable Compliment, 
Jam. 2.16  just such another thing as (in the matter of Charity) is as Saint James his, Be ye warmed, be ye filled, and give them neither fire nor food, etc. or like an handful of flowers strewed upon the Graves of the dead, which makes the Corpse smell never the sweeter.  
Secondly, Yea Commendation without Imitation, is but our Condemnation; we condemn ourselves of gross hypocrisy, while we commend them; for if we believe that precious, which we commend, why do we not imitate them? If we do not, why do we commend them? Thou Hypocrite why doth thy tongue belie thy heart? or thy life contradict thy tongue? Out of thine own mouth thou shalt be condemned.  
For the curing therefore of this vanity, apply we ourselves to a sincere and industrious following of their gracious examples. If we did really believe that conformity to them were our duty, and that such choice Patterns (whether of the departed, or of the surviving Saints) were a talon for which we must be responsable to our Lord, (as well as for the Word and Sacraments, and other helps to salvation) that our non-improvement of our Patterns as well as of our Precepts, will render us unprofitable servants; it would frighten us out of our torpor and sluggishness, and make us tremble to satisfy ourselves with a frigid and fruitless commendation of their shining excellencies.  
A Third Motive, By a faithful imitation of her virtues, 
3. Motive. Imitation makes the absent person, present.  we may still enjoy our lost Relation. Imitation (like Faith) brings the object and the faculty together. The Limner draws not his Picture without the Person or the Effigies before him: Imitation makes absent persons to dwell together; by our imitation of our deceased Relation, we may preserve our converse with her, and she being dead, will yet speak with us; & that in a more excellent manner, then while she was yet in the body: We may have Communion with her pure, spiritual, unmixed self; herself abstracted from what ever was carnal or terene in her; a communion of an higher & more Angelical nature & advantage, then that which the best of Saints are capable of in this lower region; what Prelation the Apostle ascribeth to the Communion, which the Apostles and other Saints had with Christ after his Ascension, above that which they attained, while he was with them on earth; namely, that whereas the converse they had with him in the days of his flesh, was but after the flesh, in a Civil, Natural, Humane way; such as poor, weak, ignorant, indigent servants have with a rich, powerful, wise bountiful Lord; (they conversed not with him in his Divine or Mediatory capacity as he came into the world to save sinners; nor improved the converse they had to heavenly uses:) But when he was exalted to the Right-Hand of the Majesty on High, they enjoyed Communion with him in a spiritual and saving manner, befitting the Majesty of that State, to which he was exalted: 
1 Joh. 1.3.  Truly our Fellowship is with the Father, and with his Son Jesus Christ; with the Father by the Son, with the Son in the Father; mysterious and beatifical  
I say, in such a prelation (in an Evangelical proportion) stands that converse and fellowship which we may enjoy with our deceased friend, now unclothed and stripped of what ever was Earthly, or savoured of corruption, by minding and imitating what was of an heavenly and divine extraction in her. Yea such a Communion we may have with her in our degree, (setting aside what is earthly and carnal in our selves) as herself now enjoyeth, with the Spirits of just men made perfect, with Grace, 
Heb. 12.23.  and nothing else but Grace.  
And for this end (usualy) God doth remove from us the Relations in which we took the greatest delight and complacency, namely for the correcting of our sensuality; and for the awakening of us, to a more spiritual and heavenly improvement, either which we have with Saints on Earth, or which we may with Saints departed, in their separate and heavenly slate. Upon this very account our Lord tells his Disciples, 
Joh. 16.7.  It is expedient for you, that I go away; for if I go not away the comforter will not come; but if I go I will send him unto you.  
The removal of Christ his Corporal presence, made way for his presence in the spirit; many times the sensual and Earthy part of our desirable Relations, stands between that spiritual traffic we might have with them, and that heavenly fruit, we might reap from them; in which case, God sees it expedient to take them from us.  
My Beloved, Is there such gain to be made by the loss of our gracious friends? Is our spiritual life bound up in their premature death? Let us study to experience  
It was our folly, that we did put God to exercise us with so sharp a Discipline; and that may keep us from murmuring; have we not procured this unto ourselves? 
Jer. 2.17.   
But now not to profit by this Discipline, will be our sin, and the aggravation of our sorrows. I have observed that there is in every affliction and mercy that is before us, a blessing and a snare; a blessing in every affliction, and a snare in every mercy; yea both ●n both: Now than it is worth our serious thought, what a tremendous judgement it is, by our blindness and folly, to run into the snare, and to lose the blessing; pray we for eyes to see the snare, and for grace to avoid, and to discover the blessing to improve ●t. Lord God (said Abraham) what will't ●hou give me seeing I go Childless? God had denied him one Blessing, 
Gen. 22.16.17.  and he begs of God to make him amends for it, with something as good or better. Do we likewise; say we to him, Lord God, thou hast taken away my Wife, my Child, my Mother, my gracious friend; what will thou give me, for her? Our friends are a Loan, 
* 1 Sam. 2.20. & 1.28. Vis ista non ingrata est Deo sed vehementer a●●cepta. Calv. upon jacob's wrestling.  whom when we cheerfully resign up to God, God accounts himself our Debtor, and he gives us leave to plead the Debt, and not to let him go until he hath paid it; with such holy incivility God is well pleased; let us then come with boldness to the Throne of Grace, and say, Lord thou hast deprived me of my sweet natural and evangelical society with my dear Relation; Lord compensate it in a spiritual converse with, and an heavenly imitation of her graces, that I may be like her in faith, in patience, in holiness, and in every other fruit of the spirit, wherewith she was beautified: Let a double portion of her spirit rest upon me, and the debt is paid.  
A fourth Motive, 
4 Motive, It is an Antidote against Sorrow.  A serious imitation of her Graces, will prove a Sovereign Antidote against excessive sorrow for her loss.  
It is a fruitless trouble to go to the Sepulchre to weep there with Mary and can only serve (if alone) to add to our affliction; and surely while we do aggravate our loss, we do also aggravate our sin, and do as it were summon God to our Tribunal, and there accuse him of Injustice. While we weep with Rachel, and refuse to be comforted, we do sullenly throw away the mercies we leave, and say as it were, Nay if God will not let me enjoy this mercy, let him take all: Thus we despise the mercies we enjoy. I will go down into the Grave to my Son mourning, 
Gen. 37.35.  said old Jacob, when he thought, he had lost his Joseph: Sorrow makes him to say he knows not what; go down into the grave! and what if he did? Can he have embraced hi● Joseph there? Is there any converse in the Grave? Or do the dead comfort one another? Excess of sorrow obnubilates reason, and maketh us lose ourselves after we have lost ●ur darlings. Oh how much better is it, ●o take up their graces by an holy imitation; Elisha got more by taking up Elijahs garment, than he would have done if he had ●●ood still, crying, My Father, My Father, etc. the Mantle of the Saints graces, will ●elp up to divide the waters of affliction, that ●e may go through them, and not be drown●d with overmuch sorrow; partly, by diverting the stream into another Channel, a right channel; a due comparing ourselves with ●●ch Patterns, will discover to us wherein we ●●e defective; and so lead us to mourn after ●●godly manner, rather for the want of their ●races, then for the loss of their society; to ●eep out such complaints, Ah how unlike 〈◊〉 I to my dear Wife, Child, Sister, Friend! ●ow do I fall short of her meekness and humility; of her seriousness in Religion; of ●er close walking with God; of her cha●ity, ●ith, patience, etc. Oh wretch that I am! ●ow shall I come to be like unto her? Why ●ow, this is a sorrow, that will bear its own ●arges, and better our hearts! Such teares ●ll serve to wash off our spots and blemishes! ●essed are they, who (thus) mourn.  
And partly, our continual eyeing of the●● excellencies, will present us with fresh evidences of their glory in heavenly places. Th●● will serve (from time to time) as a perfume● Handkerchief to wipe off tears from our eye Well, why should I weep? She is happy, 〈◊〉 loss is her gain; while I am mourning 〈◊〉 Earth, she is triumphing in Heaven; while am weeping amongst sinners, she is singi●● Hallelujahs in the Celestial Choir of Sai●● and Angels; while I lament her absence, 〈◊〉 (having now experienced the Change) wo●●● not want one hour of the Communion with●● innumerable company of Angels, the general assembly of the first born which are written 〈◊〉 heaven; 
Heb. 12.22 23, 24.  and with God the Judge of all, 〈◊〉 with the spirits of just men made perfect, 〈◊〉 with Jesus the Mediator of the new Covenant I say she would not want one hours' Com●●nion in Heaven which she now possesseth, 〈◊〉 a thousand of the best days that ever she sp●●● with us in the Land of the living.  
And lastly, This continual beholding 〈◊〉 example, will dry up the stream of our sorrow while, thereby we shall (in God's way) se●● to ourselves a future fellowship with her glory. God hath linked Grace, and Gl●●● together by an unseparable connexion: that if we carefully mark every step of Saints holy feet, of which they have left any print, and endeavour to tread exactly in them, It will infallibly bring us to their glory; what God hath joined together all the Powers of darkness, shall never be able to put asunder. Here is work, Christians, in finitely to bear its own charges, and compensate your labour with unspeakable reward.  
A fifth Motive; 
5. Motive. The greatest honour we can do her. Ea demum est vera religio imitari quem colis Lactant.  An exact imitation of her eminent graces, is the greatest honour we can lawfully put upon her. As it is our tru●st worshipping of God to labour to be like him; so to imitate our gracious friends, is the highest veneration they are capable of; should we bring Oxen and Garlands, to do sacrifice unto her, as Jupiter's Priests would have done to Barnabas and Paul, Act. 14.13. Or should we pray unto her and worship her as the Papists do to their Saints and Images, we pay her an honour not due, which would be a fruitless piece of Idolatry, as to her, Sacrilegious as to God, and pernicious as to our own souls. Whereas conscientiously to insist in her steps and to set her up as a pattern for our religious imitation, 
6. Motive. The greatest expression of our thankfulness to God.  will be a laudable Testimony before men, that she was highly honourable in our eyes; and a sacrifice wherewith God is well pleased: And this hints,  
A Sixth Motive; Carefully to follow her pious example, is the best thankfulness we can render to God for her.  
Two things are to be done if we would be thankful; The first is to see God in those graces and qualifications wherewith she was beautified. To commend her for her holiness, meekness, love to God and his Saints, fellow-feeling with Gods suffering people, her faith, patience, her wisdom, temperance, prudence, mercy, etc. and no more, were to magnify Her, but to neglect God; as if she had made herself to differ, or had shined by virtue of a self-born light. She was thus and thus, I, but who made her so? Here's our thankfulness to acknowledge God the fountain whence all these streams of perfection did emanare and issue forth; So it was with those, they returned glorifying of God, who had given such gifts unto men: This is right to see God, and to admire God in the gifts and graces of his servants, to look upon all the excellencies of the Saints as so many Reflections of the divine nature in them.  
To overlook God in the graces of the Saints, is pride and ingratitude; but to deny God, were Atheism. And as often as we call to mind the graces of our dear friend or friends, let us contemplate and admire the infinite fullness that is in Jesus Christ of whose fullness they received, and grace for grace, and yet in comparison of whom, her brightness was but darkness, and her perfections, (pardon the word) but small sparks of that ●un of Righteousness, but little drops of that immense Ocean of divine fullness that dwells in Him.  
The second expression and testimony of our thankfulness after our owning of God, and ascribing all the glory to God, I say the second ●hing is, To write after her Copy, to imitate those virtues for which we would be thankful; while we labour to be like her, we do ●eally bless God in expressing the true end and design of divine Grace, in leaving such a piece of heaven so long in our Custody; improvement of mercies is our best thankfulness for mercies; while we do indeed make use of such living Directories for our better glorifying of God, we do offer him praise; and ordering our conversations aright, we shall (in the end) see the salvation of God.  
A Seventh Motive, 
7. Motive. Hereby we shall entail Religion upon our Family.  A severe and constant imitation of her worthy example, will be a blessed expedient of entailing Religion upon our family; while each surviving Relation, (Oh that it might be out honour) shall really endeavour in our persons to derive down a practical memorial of her Piety, we shall keep Religion alive in the Family, and teach our posterity how to glorify God.  
Although Saints do not propagate Saints by natural Generation; yet may even the barren womb. and dry l●ynes, thus propagate Saints, b● spir●●●● Imitation of the holy lives of them tha● have gone before us. Thus the Fathers to the Children may make know● God's truth. 
Isa. 3●. 19.  The Grandmother Lois to the Mother Eunice, and the Mother Eunice to her Son Timothy, 
2 Tim. 1.5.  propagate the Faith.  
Certainly holiness may be transferred by Pattern, as well as by Precept, from one generation to ●nother, and it is not education will do it with●●● example; the eye is the more creditable Inf●●●●● then the ear. Teach we our Children and E●●●●● so that they may see us: If our practice c●●●●dict our precepts, we bid them (as it were) 〈◊〉 ●●lieve ●s; and take the next course to make th●● Atheists. Let us labour by both, to leave an 〈◊〉 Seed in our Families, of whom we may comfortably say when we come to die, (as our Lord 〈◊〉 upon the Cross) My seed shall serve him, it shall b● counted to the Lord for a Generation. 
Ps. 22.30.   
Eighthly and Lastly, By this means (throu●● divine Grace) We shall provide for Death- 〈◊〉 Comfort. As in reference to our dear Relation who is gone before us, Her Graces and gracious life, testifieth comfortably concerning Her, th●● she is blessed in her death, 
Heb. 1●. 23  she died in the Faith.  
So our sincere and vigorous imitation of those graces, will bear a Comfortable Deathbed Testimony of our future blessedness also. Conformity to her in Grace, will (by Scripture warrant) conclude a future Conformity to her in Glory; w● being followers of her in Faith and Patience, (as she was a follower of Abraham, and other Believer in their several generations) we shall together with them and her, 
Vid. Motive. 4.3. Branch.  inherit the promis●●. But this hath been already hinted, and therefore we shall insist on it no further.  
Soli Deo Gloris.  
FINIS.