THe Text needs no preface; the sad occasion of our present meeting, our last duty to a de­ceased Lady, in whose grave Honour, Vertue, Goodnesse, Grace, a rare measure of humane perfections seeme to be interred; this sets a black and mournfull Preface before the Text. But comfort ye, beloved! the occasion indeed is a sad Preface to the Text, but the Text may afford a comforta­ble theme and argument unto the occasion. I come not here to afflict you altogether from the memory of your sinnes, which now bid you weep over her grave, but also to afford some comfort from the sence of her happiness, and to desire you to take some pleasure in her fame and memory. The text and the occasion mingled together make a chequer-worke, a mixture of black and white, mourning and joy; when we present to your imaginations how Precious a Vessell of Oyntment is this day broken, and that the Day of Death hath seized on her, who can blame our griefe? But if we will consider, that by breaking this boxe of Spiknard, her Good name, which is better than precious oyntment, is powred forth, and makes a sweet fragrancy in the world; and that to those, who dye in the Lord, and with such a Good Name, the Day of Death is better than the Day of their Birth; surely then we will not grieve, as without Hope. That I [Page 2] may therfore gain some alacrity from your Attentions, and Vi­gour to mine own Spirit, let me intreat you to take your eyes a while from the occasion, from her Herse, and look upon the text and the consolation which is afforded in it. A Good Name, &c.

The words contain a twofold comparison of two kinds of Blessings; and he that pronounced the sentence was the fittest man that ever lived to be an Arbitrator; Solomon, the wise and the happy; a King whose both hands God had filled with bles­sings of every kind, and having a heart as large as the Sea-shore, and wisedom to discern, having gained abundance to his hearts desire, and his knowledge being master over all things small and great, low and tall, from the Hysop which groweth upon the wall to the Highest Cedar; he stands here in this text, as it were with the scales in his hand, and having before, in the foregoing chapters, thrown out of the Balance all that Dross and froth of the world, Vain Desires, Riches, Pleasures, Labours, I say having found these to be vanity it selfe, or lighter than vanity, and cast them out of the comparison, having by many negatives excluded what is not, what cannot make up Happinass (what­soever the blind, unequall world may judge) he now comes to be positive, and to let us see that there is a Happinesse belongs to Man, and further proceedes to shew wherein it consists, and in what degrees, and first begins with the means to it, the first of which he counts to be a Good name.

And here not changing the way and method of his arguing, by way of comparison, proving the excellency of that which hee commends by shewing that it weighs downe in the Balance, and is better than those things, wherin men are wont to place most ex­cellency; he thus argues, A good name is good, for it is better than Precious Oyntment; and the Day of Death, for that is better than the Day of ones Birth.

So that in the words you finde a twofold comparison, the first betwixt a Good Name and Pretious Oyntment, that is, Riches and Delights, the second betwixt Life and Death, the coming into [Page 3] this world, and (by a Syllepsis) the living in it, and betwixt the departing from this world, and the going out of it; Solomon gives not the verdict, as perchance the world would give it; A Good name in his Balance weigh's downe Delights and Pleasures, to shake hands with this temporall life, in his esteeme, is better than to imbrace it.

Before I weigh these together let me first shew you those com­modities distinctly, and severally, after that we shall more clear­ly make good the difference and the excellency by comparing them together.

First, let me shew you what a Good Name is, and how weighty a blessing. Secondly, Precious Oyntment or costly delights, how light they are. Thirdly, present them together to be weighed.

For the second comparison of Life and Death, which I take chifely to be an explication of the former, an addition of more weight to that scale of the Balance wherein a Good Name is pla­ced, I shall first speake of it, so, that is, relatively, as it serves to inhance a Good Name. Secondly, Absolutely, as it is a true asser­tion in it selfe, that the Day of Death is better than the Day of ones Birth or living in the world. And then in the last place I shall endeavour to apply it to our selves and the present occasion.

For the first, take notice that a Good Name although it be grounded upon some Habits or Qualities inherent in our selves, or supposed so to be by others, yet it is aliquid extra, something without us, it is that which others apply to us, think, or speak of us. We must distinguish betwixt a Good Name fundamentally, meritorious and inward, and a Good Name applicatively, dispen­sed, and outward. To deserve a Good Name, or to have a Good Name; A Good name really, or a Good name, onely Nominally; in the eyes of God, or from the tongues of Men. And so there is a threefold Good name, according to a threefold condition of men. There are men meerely Naturall, others civilly Morall, and a third sort Christian and Religious; so you may have what e­very one of these three call a Good name for complyance either with Nature, Morality, or Grace.

[Page 4]First, for Naturall parts as Judgement, Wit, Memory, Strength, Indowments, or from great performances by them done; Thus you may be said by some men to have a Good Name even for e­vill actions; The world will speak well of you, if you live ac­cording to the custome of the world. Beware, saith our Saviour, when men speak well of you, that is, when you have a Good Name with the men of this world, their praise is an ill sign, none hath a Good Name with them, except they run to the same excess of Ryot with them. This Good Name is no Precious Oyntment, but a stain, a besmearing, it makes no perfume, but a stench in the nostrills of men truly, nay onely morally, Good.

Examine what Good signifies with wicked & prophane men, as a Good Gamster, a Good Companion, a Good Fellow, that is a good drinker, or good to drive away the precious time; here how much the better, the worse; a Good Name here is a very eare-mark, a brand, a stigmatizing, that is not the Good Name commended in the text, the Naturall mans Good-name. So a Great Name is not alwaies a Good Name, as Alexanders, Caesars, the Babel-builders, no more than his who burnt a temple to be talked of, to have a Great Name.

Secondly, the Morall mans Good Name or Fame for acts or habits morally Good, either Practicall or Speculative; a man may have a Good Name for excelling in his Art or Profession, as a Good Physitian, a Good Divine, in Mechanicks a Good Engi­neer, a Good Artificer; but chiefly for the Habits of Morall Ver­tues, as for Justice, Temperance, Valour, Sobriety, Thrift and the like: for either excelling in some one, or some few of these ver­tues a man may have a Good Name, and this Good Name is very commendable in its degree and station, especially if it be groun­ded on Reall, not Counterfeit Vertues, and these universall, sin­cere, not with any mixture of Vice, as to have a Name for Justice, Temperance, Prudence, or other vertues, is to have a Good Name, but not the Good Name here meant.

Thirdly and lastly, to make Morall Vertues complete by the Theologicall or Christian Vertues, Faith, Hope, and Charity, this [Page 5] is the Christians Good Name; to have Morality baptized, to turne Vertue into Grace, to plant all those faire Cyens on the Fruitfull stock of Faith, to get first that Mother Grace of Faith, and then to adde to your Faith Vertue, as 2 Pet. 1. 5. Giving all diligence (saith he) adde to your Faith Vertue. Let Faith be first in the number, then adde and multiply. Adde to your Faith Vertue, and to Vertue knowledge, and to Knowledge Temperance, and to Temperance Patience, and to Patience Godlinesse, & to God­linesse Brotherly Kindnesse, and to Brotherly Kindnesse Charity; Charity, in whose wombe lye all the Vertues, all the Duties of the second Table: he that hath, and exerciseth these, hath laid a good Foundation, hath gained a good Report, his Name shall be writ­ten Good, upon that Foundation; hee hath approved himselfe unto God and Men, 'Tis not the Praises of men, but to approve himself and his Conscience to God which he seekes, but yet the Generation of the Faithfull shall call him Blessed. And this is that, which I call the Christians Good Name.

That's the first thing, what is here meant by a Good Name. Now that we may come nearer to the comparison.

Secondly, why is it said, Than Pretious Oyntment. By Oynt­ment so set out, under the Title of Precious, is meant the Richest, the most delicious pleasures. In those Countries and Times these Oyntments were used for the greatest & most sumptuous Delights and Refreshments, whether for their fragrancy and aromaticall sweetnesse, which ravished the Sence of smelling, a sence of great pleasure and delight; or else that they were made of healthfull ingredients, and compositions of oyle, and such as made the face to shine, that is conduced to make them chearefull and merry; or because they were also soveraign balm and medicinable to heal and strengthen; or lastly, because the greatest cost that might be was frequently laid out in such Oyntments: as that re­membred to have been bestowed on our Saviour by the woman of Bethany, Mark. 14. 3. Spikenard very precious, which made such a fragrancy, that it hath given a Good Name to that wo­man, according to our Saviours prediction, in all places, where [Page 6] the Gospel is, or hath been preached. Although I might shew some other grounds for the similitude, the inward fragrancy and the outward diffusion; making the face to shine, and making the man to shine, &c. yet these I pass over, and many the like. The meaning of drawing Precious Oyntment into the compari­son, is this, (by a Synechdoche or a comprehending many things under one word.) A Good Name is better than Precious Oyntment, that is, better than whatsoever is Delicious, Pleasant, or Wholsome, or Costly; in a word, its better than all corpo­rall Pleasures; that's the firme assertion of the Text. And be­cause Contraria juxta se posita, &c. Contraries placed together appear best, place them now in the Scales, Vertue, Piety, Grace in the one Scale, Worldly Pleasures and Delights in the other, and See, with a sound Judgment and steddy hand, which will be of most weight and price.

I will not here shew you the base, low, and unsatisfying objects of the one, such as never quench the thirst of desire, and in the other that by them we are carryed up to God, the chiefest and only filling Good; I need not tell you the one are transitory and fade in a moment, that the other carry us to Eternity, and re­main with us there; that the end of Pleasure is pain and shame, ( What pleasure have you in those things, whereof you are now ashamed) that the end of Vertue and Godliness is Comfort here, and Glory hereafter. Si quid benè feceris cum dolore, &c. The saying is eminent; if you do any thing well, though with tra­vell and pain, the paines and travell cease and vanish, but the good Conscience of the Deed, and the Good Name remaine for ever; But on the contrary, Si quid malè feceris cum voluptate, &c. If you do any thing ill with Pleasure, the Pleasure will soon pass, but the ill will stick as an indelible character, the guilt and the stain will never off in this life, no nor in the other; bad deeds will haunt our Ghosts, We are thy works and will follow thee.

But I will not spend time in comparing these together, there is so visible a disparity and distance, we need not weigh them; [Page 7] every one, who hath any Christian discretion can judge by the eye, or the hand, which is most weighty; Bodily, Outward, Temporall Delights, or a Good Name gained from Vertue, Faith, Godliness, for so I take it for the Christians Good Name funda­mentally, grounded on true Desert, not for the vain Applause of Men, who as often call Evill Good, as Goodness it self.

That shall suffice in brief, to have touched upon the first com­parison, A Good Name, namely the true and sound name of Faith and Holiness.

Now I come to the second, betwixt being born, or betwixt the state of this life, and that which we are put into by Death, The Day of Death is better than the Day of ones Birth.

And these words I take as depending upon and connected to the former, that the sence may be this, A good Name is better than Precious Oyntment, and to him that hath obtained this Good Name deservedly (for so we suppose it) else it is not Ra­dically Good, the Day of his Death is better than the Day of his Birth.

The truth of the comparison appears therfore, first in this relative sense, although secondly it be absolutely true also, That the Day of Death is better than the Day of Birth.

But first in relation to a Good Name, and that first in regard of the time and season for the production of it; Death is the proper season for a Good Name; after life enters, in nature, after Birth, the first thing we commonly think of, is a Name; to give a Name to him that is born; so after Death, the first thing men say or do, is to give a Name to the Party deceased, but that after birth, was a Name of civill Distinction, this a Name of Morall or Religious difference; that was a Name, and no more; this a Name with an adjunct, Good or Bad: At Circumcision the Jewes, at Baptisme the Christians, give proper Names, so after Death men obtain proper Names according to their deserts; we call that their Chri­stian Name, but this indeed ought most properly so to be called, if so deserved: at Death we may know on whom most proper­ly to fasten the Christian Name, the Name of true Christian, Is­raelite [Page 8] indeed. Circumcision in the flesh followed Nativity, and Christian Name (as we call it) by receiving into the outward bo­some of the Church; but after Death, you many times discover there was Circumcision in the heart, that he was a Christian by the inward Baptisme of the Spirit, and not in the Letter, whose praise is not of Men, but of God.

Secondly, as Death is the proper season for the essence of a Good Name, so for the certainty of it; Men may make a fair shew all their life, and may deserve well, but all is well, that ends well; Who can tell whether a bright day may not set in a Clou­dy or Rainy Evening? Mors sola fatetur, Death only can tell the measure of a Good Name, reach to the End of it, all other things, Opinions, hopes, Confidences may go a great way, but they may come short, nothing but Death puts out of doubt, when that hath set the seal to a Good Name, all is finished.

So that now you see the dependence of these two compari­sons, why King Solomon joyns these two together, a Good Name, Death, Oyntment, and Birth; A Good Name is better than all out­ward Delights, if Death gives the casting voyce, set the seal to it, and the Day of Death better than the Day of Birth, because it gives the being and certainty to a Good Name, a Name with an ad­junct, an Epithet or Title of Honour. Life gives a bare name only, and no more.

I could now by plentifull proofs shew you that the Day of Death in an absolute sence, is better than the Day of ones Birth, or the time of Life; If I would set before you the infirmities which we bring into this world, the frailties and dangers, the diseases, the miseries, the sins that pursue us, overtake us, go along with us, dwell with us, in us; whilst we have our dwelling in these houses of flesh, these habitations of Clay. Beloved, though I be silent, the tragicall times, the fears even of worse, the cala­mities of the Church of God in all places, your own eyes and senses, what you see at home, what you hear abroad, what this Coffin tels you, what you feel within you, what worse you may justly fear, are sufficient witnesses, that this life hath little of true [Page 9] worth and happiness to support it; others may weep when we go out of the world, ourselves have more reason (and so they say Nature hath taught us) to weep when we come in. That then which relieves us, that resques us from those enimies that surround us, that takes away want, finishes misery, and ceases the raign of sin, if we did not arrive at a positive happiness, but if all were terminated in deliverance from these, and then we had no more being at all, but were to be wrapt up in our first nothing, yet certainly this very deliverance from misery and torment might be a happiness, and that accounted happy that brings it; This, at least the Day of Death brings forth, it chang­eth us from a state of sin and wretohedness, and in this very re­gard it's to be preferr'd to a life, which chains us up in both. But that is not all, its not only privative, but positive; where it sees the seal of a Good Name set upon any, it opens the Door, it sets open the everlasting Gate of Happiness, whosoever hath that Name engraven on his forehead, that Good Name, that New Name from his being a New Creature, for being in Christ, that hath such a Name as God vouchsafes to write in his Book the Book of Life, the Day of Death, to such an one, is the morning of blessedness which never shall have an evening; it is not pos­sible to compare it, it's not proportionable to enter comparison here betwixt the Day of Naturall Birth and Death, which is their Birth Day to Eternity.

Thus you have briefly seen what a Good Name is, and whereon grounded, and the weight of it; Precious Oyntments also, Plea­sures and Delights, the lightness of them in comparison. You have seen that the Day of Death is a proper season when a Good Name buds forth, flourishes, and is ascertain'd, and that there­fore it is better for those who have that Name than the Day of their Naturall Birth; likewise that the Day of Death is to be pre­ferred to the Day of Birth, because it puts an end to sin and mise­ry, which that begins, and is the way to Happiness.

What now remains? what shall I say for application? should I reprove those who erre in opinion, and build their Good Name [Page 10] upon Greatness, Glory, Fame, Naturall indowments, Morall accomplishments, Beauty, Wit, Mirth, Friendship and the like, or any thing not Christian; Or should I stir you up to lay a sure foundation for a Good Name in Faith, Holiness and Virtue; Should I lessen the terrors of Death, and hasten any of you in the desires of it, which gives so fair a season to this Glorious Flower, a Good Name, which shuts the door on sin and misery, and opens to eternall joyes, in all these the text might be a co­pious theme, and I can hardly refrain from inlarging.

But because Examples have a more lively force on the souls of men than simple Precepts, and Practice is the only warrant, that rules are Good, and that it hath seemed Good to him who hath the issues of Life and Death in his hand to lay such a Preg­nant Spectacle before our eyes, as may give an exemplary testi­mony to the truth of this text, I shall now take leave to set be­fore your Christian attention some few such observations from and upon the Life and Death of this Eminent Personage, whom the uncontrolable Will of the Almighty hath made the sad oc­casion of our present meeting, as may in hance the price of a Good Name, and make Death have its true comfort, when we see it happen after a well-spent and well-ended life.

And now well remembring where I am, and in whose dread­full presence, before that God of truth, who can measure the Deeds and words of men, and see what conformity they hold, in a Congregation also, amongst many of whom the light of her conversation did shine and could not be hid, I shall in all sin­cerity indeavour to speak nothing for Favour, Relation, Flattery, or to gain a Vain-glorious Name to her that is gon, or him that speaks, but to set forth such reall Virtues as shined in her life, that we may all have occasion to glorifie God, who was graci­ously pleased to instamp such lively Characters of his Image upon a poor corruptible Creature, and to aspire after all that is praiseworthy in so precious an example, that at our Death we all may have lively hopes to be also numbred amongst the living, and to leave a Good Name fragrant and refreshing to all those who live after us.

[Page 11]And now, where shall I begin? and how shall I find an end? both did seem alike difficult to my preparations; whereon shall I lay the foundation to build a Precious Name and Me­moriall for her, who her self had purchased it so many wayes? Shall I tell you of her naturall parts and indowments? Shall I tell you how her Parents and her self had perfected those by carefull education, art, and industry? Shall I let you know how those were made Gracefull by a meek, pleasant, and affable Deportment? How they were adorned with the choysest Jewels, which every Virtue could afford her, or which is rarest, that all these were consecrated by a Religious, even frame and tem­per? and lastly, which is the highest Perfection attainable on Earth, that she and they were sanctified by the visible operati­ons of the Spirit of God, whose Image sat bright and Glorious on her Soul, and did shine through all her Conversation? These are the solid sure foundations of a Good Name, and all these crouded so into my thoughts at once, that they were easily lost in the many fair paths and turnings, through which (look which way soever you would) her Excellencies, Parts, Vir­tues, Graces, were ready to invite and draw my meditati­ons.

But that this universality may not disorder your thoughts, as they have done mine, I must not seek such arguments for her Praise being dead, (as have no fast bottom for an Inward Good Name, and) for which she would not only dispraise, but sharply censure me if she were living. Namely, for any thing she had by nature; although from that too in this regard, seeing what­soever Nature had given her, she made a Vessell to lay up some Grace or other in.

If I should tell you of the Sharpness of her Wit, I could not bet­ter instance to prove it, than that in Questions of Religion, chiefly Cases of Conscience and difficult places of Scriptures, she was most sudden at making Nice Doubts, and extraordinary happy in resolving them, at least to the satisfying of others, al­though such was her Humility, and low esteem of her own [Page 12] Gifts, that she would earnestly labour for the resolution of o­thers, rather than trust to her own.

Her Judgment was most sound, which might appear, as by concurrence with the Wise and Learned in opinions about secu­lar affairs, private or publique, so chiefly in the Controversies in Religion; that amids all those differences and varieties of opi­nions, to the Knowledge of which she was drawn by her cari­ous Soul, which had a mighty thirst after all kind of know­ledge, especially in matters which concerned God, Religion, and Eternity, I say, though she knew all, Good and Evill, yet she had a Discerning Judgment, and Exercised Senses to chuse the Good, and refuse the Evill, not only in points simply necessary to Salvation, in which we may believe the Spirit of God would not let her fall, but in Speculative truths her opinions were not tainted, nor her mind shaken, with any of those plausible Errors, wherewith the Times havenow so miserably infested and di­stracted the Church of God, and ted Captive many well-mean­ing Souls, but her knowing and well-grounded assent went a­long first with the Sure Rule, the Written Word of God, then with those, who for sticking to that, have been held the Soundest and most Classicall; Wheresoever, in cases, she differd from the most-received opinions, it was commonly in Practicall points, and seldom but she inclined to the more strict, her ve­ry Error (if it were one) deserving its own pardon.

Her Phancy was most Divine, and although she fed it very much with Humane Authors, delighting in Wit, that was Pure, and filled with ingenious and artificiall conceit, Poetry espe­cially, in the apprehension of which she was very Dexterous, and would ever set a Mark upon such expressions as were most emphaticall and quaint, many times adding a Grace by her particular interpretation, even beyond the intention of the Author, but with exceeding fitness and significancy; yet she most confined her Phancy to Gather Flowers in Paradise, in Gods Garden, in his Book, and in such as exercised their wits in that Field, especially in Divine Poetry, in which kind she [Page 13] took an excessive delight to be conversant in Mr. Herberts Temple, in which she found out such fit and significant elegan­cies, that when she read or repeated them, it was hard to de­termine whether the Author or she made the sence, such in­numerable descants would she make upon every single expressi­on there; And to shew what delight she took in that heavenly Wit, I have heard her more than once, seriously aver, that if there were no more extent but her copy, some hundreds of pounds should not purohase that little Book from her, and if it had come to the offer, I am well assured no money (of which she was no admirer at all, of Wit, Devout Sanctified Wit especial­ly, very much) could have gain'd it from her.

Her Memory excelled not her other Parts, and yet was even to admiration Happy, of which the proofs were not so many in secular affairs, because her exercises in them were but of dis­cretion, Necessity, and to please Others; Her joy and delight were in suoh things as adorned her Soul, and in such her Memo­ry was the most Faithfull Servant that could be imagined; she did not make it her Task to get things without Book, but what she liked, her Memory, like a good Steward, would carefully lay up, even without bidding; Begin a Religious Ode of Mr. Herberts, which she had read, and she would ordinarily repeat the rest without sticking or missing; nay scarce could you be­gin any verse in the Bible to which she would not presently addethe latter end, as to the Psalms of David, and some other places, I have been an Ear-witness the tryalls, and this only by the willingness of her Memory, not any tasking of it; These she had at her Heart, therfore might say them by Heart, she had them rooted in her Heart and Affections, and therfore might more easily rehearse them, they lay uppermost, and ther­fore were ready at all occasions. Out of the abundance of the Heart the Mouth speaketh.

I must not forget to give one pregnant instance of her Memo­ry, when imployed about these better things, she hath some­times the day after the Lords Day, locked up her self in private, [Page 14] and from her Memory committed to writing a Sermon, which she had heard the Day before, so perfectly that little was wanting in the very words wherein it was delivered. Some here have been an Eye-Witness of one Sermon which she thus took from the mouth of a Grave Prelat, who yet (blessed be God for it) preaches weekly in London; This she had propounded to her self to do constantly, and with great alacrity pleased her self in the thoughts of it, but necessary occasions on the day following, for the most part robbing her of her much-desired privacie, she was with great grief (and I have heard her com­plain) compelled to lay that practiceaside, untill God should give her more fixed opportunities.

When I think what Nature made her, I cannot also but re­member that Grace restored her, even her Body, to be a living Temple of the Holy Ghost, and these three choyce ornaments of hers, her Memory, Judgment, and Phancy, may find some fit re­semblance with those three peculiar Treasures, which were laid up in the Sanctum Sanctorum of the Temple of God; namely the Pot of Manna, the Tables of the Covenant, and Aarons rod that budded: Her Judgment was as the Pot of Manna, in which she could find all wholsome soul-feeding Doctrines; her Me­mory as the Tables of the Covenant, Gods Law being her medita­tation day and night; her Phancy as Aarons Rod that budded fresh buds of refined Wit and invention alwayes sprouting from it.

Besides these she had a most Methodicall Head, to dispose of all her affairs Personall, Domestick, Civil, Religious, into the clearest order that might be; And to this a naturall Aptness to any Art, or any Imployment, even to Tongues and Sciences, Musick, Needle-work, Cutting, Drawing, and whatsoever was usefull, or harmlesly delightfull.

But what do I speak so long of these Naturall Gifts, Vessells so soon broken, though so well season'd, nay and adorned; which although, like the vessells in the Temple, consecrated al­most wholly to sacred uses, yet as those Vessells, and that Temple, [Page 15] were broken and demolished after the coming of Christ, that God might be more served in Spirit and Truth, so the Temple of her Body being destroved by the coming and Call of Christ, these hallowed Vessells are broken with it, and now she serves God wholly in Spirit, as a pure Cherubim, Wit, Understand­ing and Memory being wholly taken up, and ravish't with the fruition of Him in Heaven, after whom they so aspired, even whil'st she was on Earth.

As these Naturall endowments might procure her a Good Name with those, who look no higher, than meer Nature, so if I should touch at those Virtues, which gain reputation for Mo­rality, I might advance her esteem in this Sphere, as one, who was the most absolute Governess over her own Passions, that these times could instance in; she was seldome angry, so far as to chiding, and if it came to that, she commonly checkt her self, and if she observed any did mark her, it should end in laughing at her own Passion; it being often told her, that she knew to do any thing more skilfully, than to chide, especially if it were for any worldly matter; But if it were for any thing that con­cern'd the Cause of God, she would be more serious in it; and often turn her Anger into a zealous reprehension and displea­sure; An Oath in her hearing, or if by Chance some scurrilous, light, or prophane Speech should slip from any, it would make her blood to rise in her Face, if she had interest in the offenders, they were sure to be reproved, and many, to reduce them from their rash inclinations in that kind, she would invent to impose some handsome Penalties; if they were strangers she would let fall some witty Check, consistent with civility, or by withdrawing her self signifie her dislike.

Notwithstanding this, she had a Naturall Comity, pleasant­ness of Behaviour, and Civill Ʋrbanity, by which seldom any who fell under her reproof could depart sorrowfull out of her presence, except it were because they did depart, or for that by not setting a Watch to the Door of their Mouths they had given just offence to her tender Christian Ears These Virtues [Page 16] I name, because where discretion puts them forth in Society, they are as Precious Balms to heal the wounds, which others sinfull behaviour inflict on Company, or go uncured by that sullen absence of those, who are morose, and know not how to apply remedies in season and out of season, fit and suitable to the maladies.

It were an endless labour to speak of her behaviour, which for the most part was innocently cheerfull, unaffected towards Superiours and Equalls, undissembled towards friends, familiar towards inferiours, affable and accessible to all, and in much conversation her Words were commonly Gracious and seasoned with Salt; she was Constant in her Friendship, and none more usefull, willing to take any pains, where she pretended that; unapt to hear ill of any, of whom she had once conceived well; nothing was so great a disease to her, as an accusation of those, of whom she had a good opinion; her servants fared not the worse for that, to whose errours she could be as Indulgent, as to Friends, and never lookt on any servant which she had, and be­lieved Faithfull and Vertuous, but as upon an humble Friend. This, and her diffusive kindness, which extended to all she knew miserable, hath (I dare say) much increased the true tears which have this day fallen; none understood relations, none could possibly observe them better than she, I appeal to Husband, Parents, Kindred, Friends, Servants, Neighbours, to witness this truth.

I would not inlarge on these, which seem to be but Morall Virtues, if they had been indeed no more but meer Morality; but I am assured they flowed from a gracious disposition in her; they were the streams from Jordane, the Laver of Regeneration, and we may well baptize them Christian Virtues in her; For it is well known, that all her actions, which deliberation did give birth unto, she did them out of a Conscience of duty, and as in the Sight of God.

Hence was that Holy Fortitude and Boldness for Truth, for which she durst be Valiant, she would suffer any inconvenience, [Page 17] rather than she would tell an Ʋntruth, or make an Excuse, or let any of her Servants do it, or by any Equivocation deceive or elude a question; For this have I known her much afflicted, when she had business, especially her Religious Tasks, how to shun company, and shun a Lye, that she might not be found out; but any Rock would she venture upon rather than an Ʋntruth; and indeed it is to be doubted, that the not fearing to split a­gainst this hath made many make Shipwracke of Faith and a good Conscience.

Her Charity I need not speak of; the tongues of the Poor and Distressed, whom her pitifull heart hath often relieved, may save me that labour, and now she is gon, shall cry it at your doors, and in your street, if they be not starved in their houses, from which, I can averre, she hath kept some Families, although their relieved bowells made it divulged, not the least ostentati­on in her. Indeed she was made up of Christian kindness and Pity; and though I told you she was a Perfect Governess of her Passions, yet her Compassion alwayes governed her; nor did I ever know her shut her hand, when any in want opened their mouth for an Alms, she could not excuse her self by sometimes having no money about her, if any of her attendants had, they were sure to be Almoners.

But her high-way Charity was not the tithe of what she gave, they need not come to her to ask, but Clothing, and Food, and Physick, and other Comforts, were sent to their habitations, that had any, nay and these provided also for some, who must other­wise have lyen without doors, and her self a frequent Visitour to be truly informed of their persons, and condition.

But what do I speak of her Charity to the Bodies of the Poor? she had a Way of relieving the Souls of all by her daily Alms of Prayers offered up; by her Instructions where she found the Ignorant, by her Counsells to the Doubting and Scrupulous; How hath she been moved to see some Wretches by distraction deprived of their Reason? how she would inquire after the known and secret causes of such Distempers, and cast about to [Page 18] have some Cure if possible? I am sure she hath spoke and wrote, and travell'd for one well known in this place, whom it pleased God to let fall into that to be lamented condition.

But still she had more kindes of Charity than I have named, one was in forgiving Injuries which might be by mistakes per­chance, but if wilfullly or maliciously cast upon her, it was the same thing, indeed the same Nothing in her account or Memory. I told you of her Memory, how Tenacious it was; but truly if it were to lay up an ill Turn, it had no hold at all; Benefits and Good Turns, Good Deeds and good sayings were ingraven in her heart, as if written in Adamant, never to be blotted out, Offences and Injuries never came near it, her Memory was Water to them, even the water of Lethe, which makes forget all things, all things of that nature I am sure were soon forgot by her; An Ʋnkindness indeed, for the time might make a deep impression, a great wound in her heart, where all things were so contrary to it, so made up of Kindness, Pity, and Charity, so that it could never beget another the like unkindness there.

A further kind of Charity was that which the Apostle speaks of, indeed as a fruit of the same true Christian Charity; that it think­eth none evill, 1 Cor. 13. 5. She was in so perfect Charity with all conditions of men, that in these boysterous times, where diffe­rence in opinion, either in civill affairs or points of Religion, hath bred so much ill blood, or indeed shed so much blood, both Good and Ill; if she chanced to converse with such from whom her judgment differd in every kind, and did hear them make serious professions that they practised according to that light, which was in their understanding, although she could never be won in the least degree to approve of their erroneous opinions, yet she hath been in perfect Charity, and would not shun conversation with their persons, if any relation required it, believing they could not be so wicked, as to dissemble in their Professions, but pitied them for being delivered up, and prayd to deliver them from the Spirit of Error.

Lastly, for it is an hard matter for those who knew her Cha­rity [Page 19] to be brief in relating that, wherein she was so copious in dispensing, yet if you would Know hers, and the effects of it in their full Latitude, I beseech you read it in that Chapter of Chari­ty, 1 Cor. 13. which she seemed by her practice to have learned by heart again, and again; Hoping all things, believing all things, enduring all things, And yet she had one further effect of her Charity, which I find not there, and that was a burning Desire for the Salvation of every mans soul, Ally or Stranger, Friend or Foe; how fervent and earnest she was a little before her death for the Salvation of some within her Family, even of her ser­vants, her most zealous prayer testified. Tell her of slaughter, or the violent or sudden Death of any, how her heart would shrink within her, and commonly the first question was, how was he Prepared for his Soul? I could fill the world with in­stances of this kind, but I forbear.

I could now speak of the lively Signes of her Faith and Hope, by which her Soul mounted even into the Bosome of Christ, above all fears and griefs, which these Times brought thick up­on her; Fear indeed, if it came suddenly, would a little sur­prize her, an incidency to that Sex, and the tenderness of her na­ture, but assoon would she recollect her self, and by reason and religious arguments dispell all carnall fears.

So did her Grief yield to Faith and Patience, and the Com­forts which she could fetch readily out of Gods Storehouse, and pertinently for her present malady, and the cure of it. When her first-born Son, her then only Child, had the pangs of death upon him, she (after prayers and tears) sat very disconsolate, and when at the report of his departure, floods of tears would needs flow from her eyes, to stop these Floodgates she took her Bible, and fell to singing of Psalmes, untill she had broken the violent torrent of her passion, and brought her soul to a cheerfull submission to the will of God.

I have spoken of her natnrall Parts and endowments, a little touch I have given of some of her Virtues and the Ornaments of her Mind. Those more outward of her body, as she undervalued [Page 20] them, so I pass them over: yet one thing let me tell you of her Apparell, and indeed the chief, which she delighted in, and that which was seen above and over all the rest, was that Garment which the Apostle commends, Humility, she was clothed all o­ver with that, the Ornaments of her Mind and Body all shined through that, and the Veil of Modesty.

But for her Attire and Dressing, this I can aver, that her self had the least affectation for it, for her self, but only for those who were related to her, that she might not seem mean or un­worthy their allyance or affections. This resolution she had ta­ken up long since, and avowed to wear no other Garments but Black, so long as she should live, not only presaging what the Tragicall times might require, but as being the gravest and most suitable to her disposition. And to check all thoughts of Phan­cy or delighting in outward ornaments, amongst some Places in her Bible, at which she set a Memento, and a Mark to be often read, there yet sticks a pin which she fastned with her own hands in the Margent against that Place in the third of the first of St. Pe­ter, where the Duty of Christian Wives to their Husbands is prescribed, but particularly it points at the third, fourth, and fifth verses, Whose adorning, let it not be the outward adorning of plaiting the hair, and of putting on of Apparell, or of wearing of Gold, but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet Spirit, which is in the sight of God of great price; the place is worth the consideration of all, epecially of that Sex.

A rare mark of modest Gravity of one of her Place and Age: she having now (which addes much to all that I have or shall say) but past the two and twentieth Year of her Age, not come to her full strength and flourishing; such a blossom I think can scarce be paralleld.

Having, as I said, spoken a little of her endowments, and the habits of her Mind, spare me a little time to let you see that her practice was according to those Habits, which she had not as Ta­lents buried in a napkin, but with mighty diligence and vigour [Page 21] improved them to her Master's use, to glorifie God the giver of those Gifts, to edifie and benefit those to whom she related, and to make her own calling and election sure.

I shall speak but of those which were the constant Practice of her life, and such as may seem preparations for her Death, and I will be as brief as it is possible to be in such an argument.

She began the Day with God, and as she open'd it, so she shut up the evening with the same Key of Prayer. Most commonly as soon as she could break sleep from her eyes (or because she would not take her fill of sleep, which she thought she loved too much, others must wake her) gliding into her Closet, and be­fore she dressed her body, (except some urgent occasion requi­red it) she perfumed her breath with prayer, and then read her daily Task in the Bible, which was the Psalms of David usually observed for the day of the Moneth, and six Chapters, intend­ing by that course to read the whole Bible over twice in the year, which I am confident she did not fail of, for these last seven years; for if necessity did compell her to omit once or twice, she doubled or tripled her number at the next opportunity.

She ordered her Soul first, and then all other things were set in exactest order, Books, Time, &c. she had digested her hours into methods for affairs, repasts, readings of Books of Humanity, Di­vinity, Devotion chiefly, as may appear both by the Books marked in the Margent, and noted with her own hand, as also by her papers and memorialls, when she began to read any Book. Besides reading her tasks in the Bible, which she did for the daily bread and food of her soul, she for pious recreation and more exact knowledge, had set time apart to examine the hard places by Deodates Notes, and of others, which she had by her, and because she could not stop her current of reading at that instant to stay and search every difficulty, she set a mark at them to be searched at her further leisure. She had marks of severall kinds, some for difficulties, some for Memorialls of choyce places, or pertinent to some peculiar purposes, but I know it was her reso­lution to have read the Bible together with Expositors in a daily [Page 22] task, besides her number of six Chapters a day, and the Psalms, and besides that she noted such Places as she intended to confer with Divines or others about the meaning of them.

We find in his Epistles, that Marcellina and Anapsychia wrote to St. Hierom, for his opinion of the Souls originall: she had no Hierom, but in that particular question she spent much time, and the letters are yet extant which she wrote for satisfaction in other doubts of Scripture difficulties. In a word, she was so assiduous in reading of the Bible, that (as Hierom notes to Mar­cella a noble Matron, the newes of her friends death came, when they were reading the Psalms of David) she might seem to desire that all newes, good or bad, might find her so imployed.

I shall not need to name the other books, which fed her de­votion, indeed on some she desired to have a holy surfet, to name a few, were to injure her, none came in her way, which she would not tast, and if they relisht, feed on; When she began to read an Author is sometimes to be found in her Calendar, and in those books, wherein she most delighted, how far she had read, and with what she was most affected, is to be seen by marks in the Margent.

She had a Zeal for the observation of the Lords day, and times set apart for Devotion, but especially before she received the Holy Communion (which she did strive to do very frequent­ly, as finding much comfort by it) then she used all exact strict­ness and serious Preparation.

She sometimes her self would Repeat with some of her Fami­ly, what she had remembred of the Sermons; which she could also note in the Church, and used it for a time, untill she either found it a little damped the devoutness of her attention, or be­cause she had a purpose so to order it, that she might afterwards have privacie and leisure to write down what her memory would retain (which how much it was I have told you before) Indeed the distracted condition of her affairs, and the times, did still force her to defer that order and setled way for duties in her Family, which she had framed in her mind, and seriously intended [Page 23] to perform, if it had pleased God to give opportunity for setling; but in the mean time she desired that all, whom she had power over, would supply such necessary defects (which she often Grieved at) with their particular care in their private service of God, and their frequenting the pub­lique Ordinances.

If I would pursue particulars, it were hard to find any shore in the wide Ocean of her Praises, and yet in describing her life, I need not fear flattery, for truly to set out only some part of her Worth, and to keep back the rest, or to draw her picture with my rude pencil, is far beneath the true and genuine Beauty which was in her large Soul, so no fear of excess.

But if any should be offended at these praises which I bring for the Dead, I have found two Apologies in one Epistle of St. Hierom for his praises of Asella, a godly, deceased, noble Matron, Nemo reprehendat &c. saith he, let no man blame me for setting forth praises due to the Virtues of the Dead; it may stir up the li­ving to contend to attain to the like Virtues. Another is that, which I may peculiarly assume in this place, I praise her being. Dead, saith he, lest any should think those praises, which I gave her when she was Alive, should have proceeded from flatte­ry, not from truth, Living and Dead she hath filld me justly with that argument.

But if any should say, why nothing but praise? had she no Er­rours, no infirmities or sins? truly yes, she had, and, as if she had desired with the Apostle, only to Glory in her Infirmities; as if the world were not envious or not prying enough to find them out, she hath left a Catalogue of them upon record under her own hand, as hath been seen since her death amongst her papers; as if she had rather wished this solemnity might have been spent in rehearsing them, than any of her Virtues: She had written down fourty six particulars, which she used to be­wail as faults, or infirmities, or wants. And perchance some might now desire to hear of them (such is our own corruption, that we love, like impure flyes, to feed on other mens sores) [Page 24] but should I name those secret faults, which she impartially laid open betwixt God and her own Soul, I should much disappoint and frustrate the expectation of those; And it might per­chance be taken for the greatest flattery, when they shall hear her secret faults to be such, as might indeed have been spoken in a Pulpit, whilst she was alive, and would have been thought done on purpose to gain her applause, compared with what most of us know to be the Plague of our own hearts; But her sins and infirmities, so often her bewailed, and buried in the grave of Christ, I doubt not but your Christian Charity will think fit to be buried with her, or in a deeper Grave, the grave of Ob­livion, whilst her Virtues and Good Name due to them; shall live, and flourish, and find a perpetuall monument in every one of our hearts. She was, as all Gods Children are, sometimes un­der great sorrow and dejection of spirit, and tryed by great Temptations, under which some few years ago she lay for a time, and it cost her many tears, which God at the last regarded, and heard her Prayers, delivered her out of the snare, and set her on an high and sure Rock by Faith.

And so I shall I have done with that part of practice, wherein the course of her life was seen; I desire to adde something of that, which might seem to fit and prepare her for, or at least to at­tend her at her Death.

Indeed her whole life was that, which sound Philosophers, or rather sound Christians would have it A constant Medita­tion, or Preparation for Death; She was never long unprepared for that; the assurance of which, how great a Comfort it has been to her surviving friends, is not easily imaginable.

For it pleased God to let the violence of her disease seise up­on her choycest and most exquisite part her Intellectualls (al­though with some short and sweet returns) for three or four days before she dyed.

From which I desire all Christians to observe Gods deal­ings with her, with praise to his providence, and caution to them­selves; It is the mercy of God to the living, to admonish by ex­amples [Page 25] of such, whom he wholly disinables in time of sick­ness, to prepare for their eternall condition whilst they have health, leisure and undisturbedness of understanding. To her Soul, so constantly prepared, and every day waiting, when he would call or knock, it was not sudden; but if at this instant he should summon any of us in that kind, I be­seech you in the fear of God, let us consider whether we have our souls in like readiness: and if not, delay no longer.

But to clear up all doubts concerning her, let me tell you her Behaviour on her Death-Bed was the most sweet, and the most comfortable, and Christian, that ever I heard of, and to satis­fie all your Scruples, this last was not it, or not only it. She was Twice thrown down upon the Bed of Death, she might say indeed she Dyed daily by renewed acts of mortification. But in a true and proper sence, before this last expiring, she had totally resigned up her self, and expected every moment when the Angels should fetch her Soul from her body once be­fore.

The story is famously known to all that knew her, about six moneths ago (in the moneth of November last past) she ha­ving reckon'd her self to be with child, and finding unusuall Symptoms, such as in that case she never had experience of, she thought that God did now admonish to set her house in order, and to set her Soul in order, for it was very probable, he might finish her dayes on earth, at her bringing forth.

She wisely and frequently pondered this in her heart, and was noted to double her guard, her diligence at her duties, and to be ready to answer at every Call.

The time past, which she expected should be the hour of Deliverance, and after it some weeks, which caused great doubting of her condition, whether she had conceived at all, and sometimes Physitians and those about her concluded the Contrary, but no doubt did she make of being Prepared for Death, of which she often discoursed, and what thoughts she had of its Nearness; and because she had bodily strength [Page 26] and went abroad, she took the opportuuity of gaining Spiri­tuall Strength to her Faith and other Graces, by partaking of the Holy Communion; six dayes or there abouts after that, (a moneth after her time) she fell into the Pangs of women in travell, and when the Midwife had spent all the day, and could give no help, but totally despaired, in the evening it was discovered, that it was no living Child, of which she la­bour'd, but of that, which in the Judgement of all about her, must within a few hours (or days at most) make her a dead woman.

She soon apprehended their fears, and earnestly beg'd now (as she did at all times) that she might be plainly dealt with concerning her condition for Life or Death, which she would in no Case indure to be dissembled to her, or concealed from her; her friends did observe her desire, and confessed their hopes of Life to be small or not any, but desired her to submit to Gods will in her dissolution.

How would you now imagine she received the Sentence of Death? with Frights or Fears, or Sorrow and Grief to part with the world, and her dear Relations in it? Truly with a very contra­ry guise. She sent for those, who nearliest related to her, and her Kindred and Friends, and composing her coutenance and gesture to the most Majestick and undejected Gravity that I ever beheld, She fell to taking leave, bequeathing, not her worldly affairs, but spirituall Comforts, her fervent Prayers, Divine Blessings, her Weighty Counsells and Admonitions fitted particularly, and made proper to every one to whom she gave her heavenly Legacies, especially to her Lord, her Chil­dren, her Allies, and Servants, and all were such as might tend to direct them in wayes of well-doing, by which they might through Christs merits, meet again in Glory. But all this with such Affection, such Zeal, such Courage, such De­monstration of Faith and Assurance of her going now from Pain and Misery to Joyes unspeakable, that the image of that day and her aspect shall never depart out of the memory of [Page 27] some, who beheld it. If you had seen her on her then sup­posed death-bed, you would have thought of Moses on Pis­gah, or Jacob on his death-bed dividing his blessings, of dy­ing Joshua, or of David, or the best composed Saints.

To see her dearest Pledges and Relations, Friends and Ser­vants standing by, flowing with Tears and Lamentations, and her self stedfast and unconcern'd, Counselling, Comfort­ing, Blessing them with her last breath (as she and they be­lieved) it made an appearance, as if all they had been the Parties, which must dy, and she only to give them Christian advice to susser death with Patience, as if she had been in per­fect health, they in present danger of Death, such was her As­surance and Joy from the Holy Ghost, as if she had begun to tast Eternity, and the happiness of that life in the very tidings of Death.

Her Legacy left to her two dear Children was her desire to her Lord, that whatsoever provision he should make for their outward condition, of which she was neither distrustfull, nor yet solicitous; but fervently she besought him, that they might be brought up in the strictest way of Religion and Life, even in that strictness of life, which the world might count Puritanisme. The strictest wayes were alwayes accounted best for her own self in her life, and now at her Death she bore witness to them and commended them to the Dearest Pledges of her Love.

After, she spent her time in declaring the Assiance she had on the Merits, and the Assurance she had on the Love of Christ; She did not conceal also, how she had wrestled with Doubt­ings, and did propound the greatest Scruple, which lay up­on her Conscience for the sincerity of her Repentance. She spake of the Comfort she had at her last receiving the Sa­crament, she confest indeed, that she might have soyld herself after, but yet the last night she had also beg'd pardon (and I was told by those; that knew it, that she had then been a whole houre in private upon her knees, although at [Page 28] that time no danger of Death was feared) and further pro­fessed, that now nothing was a greater burthen than this, that although she was Willing to Dye, yet she found also a wil­lingness in her heart to Live, which she much blamed in her self. Although that might proceed from the consideration of the good of those she was to Leave, rather than that it was better for her to stay, the same dispute which the Apostle had with himself, Phil. 2. 23. To be with Christ was far better (for her) nevertheless to abide in the flesh was more needfull (for us) And so it seemed good to our heavenly Father; (She was born by accident six Weeks, as they counted it, before her time, and had lived so many Moneths after her time might seem to have been expired; Nature seem'd importunate to gain her into the world, and as unwilling to let her depart out of it, to lose one of her choycest Children) It seemed good to Al­mighty God, even to let the Sun of her Life go back some few Degrees, after it seem'd to be in the very lowest point of Set­ting; his marvellous providence pointing out such wayes, and making all circumstances so concur even beyond hope, (whereof if any one had failed, there could have been no possibility of recovery) that she seem'd rather by a Divine Miracle raised from the Dead, than by any humane help or hand restored from danger.

And indeed as the Apostle speaks, Heb. 11. 35. Women recei­ved their dead raised to life again; so did they then look upon this not as a Recovery, but as a Resurrection. And if you please, reckon her Death from that very hour, that she re­sign'd up her self to it so freely, and if we look upon her walk­ing since, we may believe she was as one Dead to the world, as one that was Risen with Christ, and had her Conversation in Heaven intentionally, her affection, I am sure on things above not on things on Earth. Account her now as Dead, as one whose life was hid with Christ in God. For shall I speak plainly, she walked on Earth but she lived not after this, as to her self, to others indeed she did, and to their especiall Comfort.

[Page 29]I have observed two or three things for which God in his providence might bestow this little time, and lend her to her friends on Earth; he might seem to spare her a little, and give her space for these reasons. The one was in mercy to her Father. The other to her Dear Relations at home. The third was to finish some work upon her own Soul, for the good example of others, her own work was done; however, in all these I may say she lived not to her self as in the world.

To her The E. of Holland. Father in his extreme affliction God made her an unexpressible Comfort. I speak not in regard of any temporall things, which God had determined as we now see to cut a­way wholy from him, as to this life, and all the Comforts of it; which notwithstanding to procure, What Pains, Tra­vail, Watchings, Fastings, in that extreme cold season did she undergo, (even beyond what might be expected from her Sex, but especially one of the tenderest breeding in it) was very observable by all, and satisfactory to him abundantly.

But to shew that it was the service of his Soul that shee aim'd at, as if her Soul had been held in life, for that purpose that she might be an instrument to draw her Fathers with her to Eternity.

Let me tell you but this. When all hopes of Life were past, and after she with the rest of those, who were dear to him, had taken their finall leave, that the rest of his hours might be spent with his spirituall Comfortors, She could not give sleep to her eyes, nor slumber to her eye-lids, untill she had once more visited and discoursed with him, but yet in mat­ters relating wholy to Eternity. And therefore coming betimes in the Morning, first timorously, into his chamber (after she had watched all night in a room hard by for that purpose) when he had with joy discernd and welcom'd her, they presently fell into Conference; in which she with an humble boldness, did so question and answer, rip up and stitch together again, gent­ly wound and then give balm, in a word, did so apply both Law and Gospel to him, that being refreshed with these comforts; [Page 30] he cryed out, Happy I that I should from a Child of mine own receive such consolation. And after that he told a Reve­rend Divine, who came to administer the like consolation, That he thanked God he had a Child there, who, (though he said it before her face) was able to be his Counsellour in all his doubts. Also another Divine present, heard her half an hour to admiration as he professed.

After her Fathers death none so nearly relating bore all with the like Christian patience as she, acknowledging it the wise method of Almighty God thus to bestow mercy on a Soul, which, without so great a measure of affliction, in health, and in the Glory of his prosperity, could not, or would not ever have so humbly and sincerely sought it from the bed of sick­ness, if death had taken him from that.

And amongst other expressions, by which she mightily com­forted her self and others, in her clear assurance of his salva­vation, she often said that she could not (if it were possible and lawfull) with her heart and judgment wish him alive a­gain, although it were well known, that never Parent lay deeper in the affections of a Child than he in hers. But she durst not wish him so bad a change, as to leave heaven for earth, (especially this earth as things now make it.)

After she had thus acted her part with her Father, although much weakned by watching and fasting (having taken no su­stenance for fourty eight hours together, as I am informed, nor come in bed, notwithstanding the extremity of the season and her great toyl) Then she applyed her self vigorously to the setling of all things, which concerned the secular affairs of her Family, that so she might totally and wholly, be vacant to God, and the busines of her Soul, which having now finish­ed, and set all in exact method, as to the very least particular, she then with great resolution declared to one, with whom she might be private, that now she would settle as she had long intended and desired, in the Countrey, and there would never be at rest till she had made her Calling and Election sure, indeed, [Page 31] that she would confer with some (one she named) how she might, if possibly, arrive at an absolute assurance of Salva­tion.

To another she said, that now, if God would give her leave, she would go into the Countrey, and she had cast her Fami­ly-business into such a way, that for her self she would have no­thing to do but to be Ready to Dye. And God took her at her word, He put these holy Resolutions into her heart, and because it was in her heart to do it, it was the clear purpose of that, He who searcheth the heart and bendeth the Will; and ha­ving proved her heart to be upright before God; He accepted it and took the will for the Deed; don it was in his esteem; the Task of her life was finished to her Father, to her Family, to her Soul. (For, this let me note, there was not a night in six moneths since her last recovery from her mortall sickness, that she rose from off her knees from her prayers without tears running down her Cheeks, as I am certainly informed by those who had reason to know it.)

And now it was time for God to take to himself, what he had so fitted for himself; and this she presently foresaw, and took the first approach of her disease to be the summons of Death, and earnestly desired conference with one, whom in her Souls affairs she had trusted. She foresaw her journey, and therefore had made provision for a Viaticum, and intended the next Lords Day following (and so had prepared her thoughts) to have received the Sacrament: and having conferrd before with him, from whose hands she intended to receive that Holy My­stery, she discovered her spirituall condition to him plainly and Clearly: and Charged him to deal as severely and impartially, and still would urge him again and again, after this manner. O but you deal more gently with me, than you would with ano­ther, I beseech you let me know the worst.

Her main Scruple at that time was (as she was alwayes full of Scruples; her Conscience being the tenderest part about her) Indeed the last Lords Day she was troubled at her distra­ctions [Page 32] at Church, and was melancholy at it after she came home, and asked, if others used to be so; but now her trouble arose from this That she could not discern, but that her Love to God had too much relation to the reward; She knew that his essentiall excellencies ought to draw all love towards him for himself; but still Salvation and Glory, and that in serving him there was great Reward, this came, as she thought, too much into her mind, and this she feared was too Mercenary, and Ser­vile, and a Love not high enough to bestow on God. She was at last well satisfied in this point, how the love of God might well consist with an eye to the recompence of Reward, and was quiet in her mind, untill the distemper of her disease did di­sturb her understanding; at the first seizing on her, she did, with some sudden shew of fear presage her Death, but within a few hours she declared that she feared it not at all.

Although, as I told you, her disease got into her brain and bred some disturbance there, yet it pleased God to afford her many clear and bright Glimpses; One remarkable wherein she poured forth her Soul in a large prayer, the words of which cannot be recollected, but in effect, it was of such most fervent, melting, moving passages, as if she would out-wrestle God, and rend from him his mercies by unresistable violence, and take the Kingdome of Heaven by Force out of his hands, espe­cially, as for laying before him his Name, his Attributes, his bowells, his Christ, all his Comfortable Promises, which she fetch't with most admirable skill, choyce, and Fluency from every precious vein in the Rich Mine of his Word. This was the last continued act of Reason, which she performed, only when her strength was even spent, she owned her Dear relations, when they came unto her, did let them understand, she was now marryed to Christ, joyn'd with most heedfull at­tentions in Prayer, with one, whom she then desired to doe that office, gave signes of approbation, and requested that he which poured it out on her behalf would not go out of the room; after that, within little more than an hour, in a quiet kind of sleep, [Page 29] the passages of life being stopped, she yielded up her Spirit unto God that gave it, leaving behind her the bitterest and loudest la­mentations of her friends, to whom she was the most desired Creature that God ever placed in their eyes and relations.

Thus dyed Susanna Countesse of Suffolke, and thus she lived twenty two years a rare example of early and pregnant Graces.

And now if I have set her Image so fresh before your eyes, that you make haste to meet her there with any of your tears, let me, as I began, draw them to the Text, that by the comfort of it they may be wiped away.

What think you now, if we build her a good Name on this Foun­dation? She hath left us all Materials. What can be wanting, Greatness, Goodness, Nature, Grace, Wit, Memory, a good Ʋnder­standing, a gracious Heart, unfeigned Faith; (look at the Apostles materials, and see what is wanting, Faith, Vertue, Knowledge, Brotherly Kindness, &c. 2 Pet 1. 12.) As David who had in his heart and purpose to build a Temple to God, left all materials, Silver, and Gold, and Precious Stones, and the willing hearts of the People for Solomon to build a Temple out of. Tryly, she hath left us all the materials that may be, to build a Temple of her good Name, the bright Silver of her Naturall Parts and endowments, the purer Gold of her Virtues and purchased habits, and above all the shining Jewels of Gods Graces and Image; her precious faith, as the Apostle phrases it, her burning Zeal, fervent Charity, pure Religion and undefiled. She was all for Sanctuary-words.

Whilst she lived, with those wise-hearted Women Exod. 38. that brought for the service of the Tabernacle their blue, and pur­ple, and Skarlet, and fine linnen, and their looking-Glasses: All her ornaments, all her faculties and Phancies, all her desires were to build up her self a Tabernacle, a Temple for the service of the li­ving God; and besides, blessed be God, she hath left willing hearts behind her, the greatest love, and the greatest desire of her self that hath been heard of, those that have been ready to weep out their eyes for her being dead, would willingly have pluckt out their eyes (as the Apostle saith) to have kept her alive.

[Page 34]Seeing then Death hath broken this Alablaster Boxe of precious ointment to pour the liquor of it on her head, to annoint her to her Burial, and to leave a fragrancy which may fill the world with her sweet memoriall, let us give her what is better than Precious ointment, and what she hath deserved from us, (as being the gift of God to her) A good Name; which so often, as it shall sound her memory in our ears, let her virtues (if their be any Virtue, any Goodness, any Praise) come into our minds; let the imitati­on of them be aspired after in one ardent desire, that we may bless God, who lent us so rich an example, and may all laud and glorifie his name, who hath give her such a glorious Name, and us so clear an assurance, that the Day of her Death was better to her, than the Day of her Birth.