THe man after Gods own heart, holy David tells us, Psal. 112.6. that the right eous shall be in everlasting rememforance, (with God, with good men. as Demetrius, 3 Joh.v. 12. and in the Consciences of wicked men:) and his Son, wise So­lomon confirms it, Prov. 10.7. that, The memory of the just is blessed: he is full of bles sings while he lives, v. 6. [Page 2]and his memory is blessed, when he dies, v. 7. yea, the Hebrew is, his memory shall be [...] for a bles­sing: which a learned Dr. Jermin. Expositor interprets thus: [The very remem­bring of them, shall bring a blessing, to such as do remember them. God will blesse those that honour the memory of his Servants; and besides, the memory of them will make them imitated, which is a blessing that shall be rewarded with blessedness.] The Septuagint reads it, the memory of the just is with praises: The godly are the only rising persons in the world, happy in life, better at death, better at judgment, (that better resurrection of the just) and best of all to all eternity: con­trarily, wicked are the most falling As Pope Pius Quintus said, that when he first entred into holy Orders, he had some good hope of his sal­vation, but after he was made cardinal, much fear­ed it, and now being Pope, he quite de­spaired of it. men, Prov. 10.7. The godly are positively happy, and blesled in their poorest and lowest condition: for as Peter names a Chain of graces, 1 Pet. 1.5, 6, 7. (better then all Chains of Gold or Pearl,) and Paul, a Chain of life and salvation, reaching from e­ternity to eternity, Rom. 8.30. So doth our Saviour name a chain of happiness, Mat. 5.3. to 12. consisting [Page 3]of 8 links, the first is Poverty, the last is Persecution, yet in both, the person is Blessed: which Moses, that wise States-man, well knew; and therefore when he came to perfect years of understanding (full 40. years old,) he chose the poorest condition with the Lords people, before the highest condition of all wicked men, ( Heb. 11.25, 26.) nay, they are comparatively happy, there is more happiness in their estate, then all the riches of this world can afford, Psal. 144.15. which made David so re­joyce in that, above all worldly in­terests, Psal. 4.7. and Austin say, that he would not be a wicked man one half hour, for all the world, because he might die that hour: yea, they are superlatively happy, Psal. 1.1. (Blessed is the man:) the Hebrew is blessedness in the abstract, eminently happy, yea blessednesses, superlatively happy: Bles­sed is the man; Heb. that man, with an accent, that eminent man, (as 2 Cor. 12.2. a man in Christ). Such are happy in life, and more happy in death, death cannot kill them, Rev. 2.23. but cure them: it is not death, [Page 4]but life, that kept them so long from God and glory: Death cannot kill a godly man totally (not his soul, which is with Christ far better, Phil. 1.23. is in Paradise) death doth by the godly, as they, Mark 14.51.52. did by the young man, caught his Garments, but the person escaped, so death catcheth the body, but the principal part escapes to glory; nor can death kill the body finally, only brings it to bed, as King Asa's Cof­fin is called, 2 Chron. 16.14. so are the Saints graves called, Isa. 57.12. Death only layes them to sleep till the morning, Joh. 11. It was an antient Custom among the Jews, (as I read) for people, as they went with a dead Corpse, to pluck up grasse by the way, intimating, that the dead friend should spring a­gain as grasse. Death comes to a godly person, in the hand of a Me­diator, as part of the Covenant, a Covenant-affliction, Psal. 89.32, 33, 34. as part of our joynture with Je­sus Christ, 1 Cor. 3.21, 22, 23. The sting and curse of death, is taken a­way by Christ their head, who hath [Page 5]sanctified the grave, and made death to be to them, no other then as Elijahs fiery Charet, to fetch a dear Child from a hard Nurse, or sharp school, to his Father's house; Godly men are in the 4 next verses, Heb. 2.11, 12, 13, 14. twice called Christs Brethren, and twice his Chil­dren, and therefore to such, Christ turns their water into wine; the Ser­pent in Moses hand, into a staffe to lean on; and makes that rod to blossom and bring forth fruit, meat out of the eater, water from the Rock; so that this red Sea doth not drown them, but hasten them from Egypt, to the promised Land, death cannot separate them from God, Rom. 8.38. but perfect them, Luk. 13.32. it brings them to a better house, 2 Cor. 5.12. to a Mansion-house, Joh. 14.12. (for indeed here are no Man­sion-houses, Heb. 13, 14. though some are so called) to a better Countrey, Heb. 11.15, 16. In this low-Coun­trey we are strangers, the world knowes us not, 1 John 3.1.2. David was so in his own house and king­dom; and therefore must not wonder [Page 6]at strange usage here, Psal. 39.12. Da­vid saith not; that he was a stranger to God, but a stranger with God, that is, (as some expound it,) God and he were both strangers here, but death will bring them to their own, the high Countrey; for a godly man to die, is but as Bernard calls it, re­patriâsse, Ubi pa­ter, ibi pa­tria. to go home again to his own Countrey, where, (or from whence) he was born: as he is god­ly, viz. new-born, death brings him to a better Inheritance, of which Peter mentions 5. excellent proper­ties, 1 Pet. 1.4. its kept for him, and he for it, v. 4.5. death brings them to their resting-place, Heb. 4.9. Rev. 14.13. where is their Father, Husband, Brethren, Friends, &c. to their reap­ing-place, Gal. 6.9. yea, to their Crown, justly gotten, a Crown of righteousness, 2 Tim. 4.8. and ever­lasting, a Crown of life, Jam. 1.12. Rev. 2.10. and full of honour, a Crown of glory; 1 Pet. 5.4. These earthly Crowns, have two great wants, want satisfaction and perpe­tuity; they are both unsatisfying at present, and uncertain for the fu­ture; [Page 7]here all is not only vanity, but vexation, every Crown of gold, il­ned with a Crown of thorns, (which made a great man once say of his Crown, O Crown, Lam. 4, 5. more noble then happy,) and here we read of many heads, that have been weary of Crowns, and Crowns weary of Heads. In this Nation, how hath the Crown walked, (even since Christs birth,) from Britains to Saxons, Danes, Normans, Plantagenets, Tudors, Stuarts, &c. William the Conqueror was crowned three times, every year, in three several places, namely, Glo­cester, Winchester, and Westminster, yet soon did his Crown fade, and he (as great Alexander before him) when dead, could scarce get a grave for some time: we read in Scrip­ture of a City, for strength, called in­finite, (namely No, or Alexandria in Egypt) Nahum. 3.9. and of an Con­stantius so Rome, was called ae­terna, yet is falling, and Roma mira pere­nis erit, &c. Emperor (in story) that would needs be styled his eternity (ordina­ry Titles would not content him) yet the first was soon ruined, vers. 10. and the last but short-lived, only 40. years; but death brings us to a [Page 8]satisfactory Crown, where no want, Rev. 7.16, 17 & 21.4. nor any more death, but shall be as the Angels, Luk. 20.36. and everlasting: Hu­jusmodi comparandae sunt opes quae cum naufragio simul enatent, said good Lewes of Bavyer. Look well to such Crowns as will last to eternity, House and Lands are moveables, as well as Goods, if not from the Cen­ter, yet from the owner: godly may live poorly, but they die rich; but however a wicked man lives rich, yet he dies poor: to him, death is pro­perly the King of terrors, As Ari­stotle call­ed it. [...]. Job 18.14. Which made a great man in this Nation, when he was assured by his Physitians, that he must die, to cry out, I would (said he) I might live, though but the life of a Toad; for bet­ter that, then Hell. And it made Car­dinal Wolsey when he died at Leicester, to say, If I had served my God, as I have served my King, God would not now have left me: but now I am forsaken, both of God and man.

Drexellius tells us of a young man, of very bad life, who was very fear­ful of being in the dark, who after [Page 9]falling sick, and could not sleep, cry­ed out, Oh, if this darkness be so ter­rible, what is eternal darkness? Such are men without hope, as Homer saith of Achilles, that he wished ra­ther to be a servant to any poor Countrey Clown, then to be a King to all the souls departed, because he had no hopes of a better life. Its a sad case, when at once the body stinks, the soul burns, and the name rots, Prov. 10.7. yet to the godly, death is no losse, (they part with no­thing but sin and vanity) but great gain, (others may gain while living, but these gain by dying,) it brings them to perfection of grace and glory, to see Christ, (and therefore to be like him, 1 Joh. 3.12.) not through a Glasse, but clearly, 1 Cor. 13.12. face to face, to enjoy him whom our soul loveth, to be ever with the Lord; 1 Thes. 4.17. Only our duty is, while we live, to be making our Title sure: that which is sure in it self, should be made sure to us, 2 Pet. 1.10. this ornamental grace, is so necessary to our well-being, that without it, we can neither live, nor [Page 10]die comfortably: therefore a good man, when he was asked, why he constantly prayed six times a day, and lived so strictly, he only answered, I must die, I must die.

King Henry the 7th of England, pretended a sixfold Title to the Crown, by Conquest, Military Ele­ction of Souldiers in the Fields near Bosworth, by Parliament, by Birth, Donation, and Marriage; but sure I am, a Child of God hath a farre better Title to the Kingdom of Hea­ven, by Christs purchase, by new birth, by Marriage with Christ, the Son and Heir, by Gods free promise, &c. yea, here they have eternal life already, Joh. 3.36. & 5.24. Ephes. 2.6. in our Head, in the promise, the earnest, seal, bud, &c. They are in Christ now; therefore though they may have a crosse, yet no curse; cor­rection, yet no condemnation; a Fa­thers rod, yet not an enemies wroth; how sweetly may such as these, go to the grave, (which the Jewes call Beth Chajim, the House of the li­ving, Job 30.23.) and not only use Chaucers Motto (mors mihi aerumna­rum [Page 11]requies) or as he whom some call St. Francis, who when Physiti­ans assured him, that death drew nigh, said, benĕ veniat soror mea mors, welcom Sister Death; but as old Alderman Jordan used to say, that Death would be the best friend that he had in the world, he would wil­lingly go forth to meet it, or rather say with holy Paul, Oh Death, where is thy sting, &c. triumphing over it, 1 Cor. 15.55. For, as Austin said of E­lect men, that by Christs death, they are non solum instaurati, sed meliorati; so by their own death, they are brought to a sarre better condition, then here they had,—but quor­sum haec? All this is but to usher in, and give you an example and in­stance hereof, in the boly life, and happy death, of that pretious servant of the Lord, (still Gods Servant, Josh. 1.2. still Christs friend, Joh. 11.11. though she sleep) Mrs. Dorothy Shaw, (late the dearly beloved Wife of Mr. John Shaw, Preacher of the Go­spel in Kingston upon Hull) who di­ed in the Charter-house near Hull, on Thursday Decemb. the 10th, 1657. [Page 12]Concerning whom, observe these (among very many other) few glean­ings remarkable in her life and death, and learn (especially her Hus­band and Children) these few Les­sons after her death.

She was born in the Parish of Brampton, in the County of Derby, (two miles from Chesterfield) the Daughter of Mr. George Heathcot, and Dorothy his Wife, of Cutthorp-Hall persons of very good note, both for the things of Heaven and Earth, both for needful spirituals, and use­ful temporals. She was the eldest of eight Children, four Sons, and four Daughters, whereof three only now remain alive; namely, two Daugh­ters married in Hull, and one Son, late an Officer in the Army, Ninis serò te amavi domine, said Austin, Gods ad­verb is manè ear­ly, the Devils verb is Manè tar­ry. and now in Ireland: She began to look after Heaven and godliness betimes:* she first sought Gods Kingdom, and gave her first fruits to God, which her Fa­ther joyfully observing, would usual­ly call her forth to read Chapters, and good Sermon-books, at even­ings to the Family, and question her about the Sermons that they and she [Page 13]had heard, and other points of Re­ligion, wherein she would alwayes give a very profitable account, and was a great help, and good example to all the Family: when she was but young, shewas much unsatisfied with (one called) a reading Minister in Brampton Parish, & therefore shewent usually every Lords day, to Chester­field, (which was two long miles) to hear a faithful Preacher, and instead of her dinner, went to a private house, where many godly persons used to meet, where the Sermon was repeated, and other duties perform­ed, and so again to the publick Or­dinance in the afternoon, and so home at night; and all this very joy­fully and chearfully, till they got a faithful and powerful Preacher, oft times to help them at Brampton, whom she was very instrumental, (though young) to procure thither; and after her Fathers death, contri­buted towards his maintenance, out of her portion, to and beyond her abilities; and besides that, she did with much hungring affection, fre­quent the word on the week dayes, [Page 14]as she had any opportunity; and sure, if David so prized the Word, above thousands of Gold and Silver, that he oft calls it his delights, (in the plural number) Psal. 119.29.92, 14. when there was but a little of it written, neither the new Testament, nor a great part of the old; no won­der, if now in the dayes of the Go­spel, she hungred for the word above her necessary food, who might say with Austin, Sacrae scripturae tuae sunt sanctae delitiae meae, Lord, (thy holy Scriptures, are my holy delights;—But pass we these, and come we to the times since I better knew her, in which time; I have (& others might) clearly observed these particulars.

1. Psal. 32.2. She was not with­out guilt, yet without guile: there were none but the two Adams, in whom [...]: yet there are some in whom [...], John 1.47. She did not uti deo ut frueretur mundo, with Jehu and Judas. Amongst all the Saints, that yet I had the happiness to be ac­quainted with, I never knew any more eminent in that bottom and top grace of a Christian; namely, sincerity, plainness, and uprightness in all her wayes towards God and [Page 15]man: (the weakest Saint is sincere, and the tallest Saint is but sincere). Sincerity is the honour of a godly man in his life, Job 1.1. and his great comfort at his death, Isa. 38.3. And for this grace, all that knew her, did honour and admire her; she looked as much at Gods glory, and as little a squint as any I knew: The Hebrew word that signifies blessedness, comes of a root, that signifies, to go right forward, having oculum ad metam, an eye to the mark, sure upon this ac­count, this Saint was blessed. They say, that in the Low-Countries, half of the cost and pains in building their Houses, is in the foundation under ground, unseen: sure she was much for the foundation, unseen-work to mens eyes, Mat. 6. a plain Jacob, a sincere Nathaniel, much in inside heart-work: which was much in this age, where so many are for talk, notions; shewes many, like An­tigonus doson, that promised much, but in deeds performed nothing, and though they are unwilling to have head and body severed by the Axe, yet are willing to have heart and bo­dy [Page 16]severed by hypocrisie; Mr. Firth of Mans­field. she was, (as it was expressed by him (e) that excellently preached at her Funeral) a doing Saint in saying-times; and so afraid to be too high for others, that she was rather sometimes too low for her self; and surely, persons are better judged by their doings, then their sayings, Mat. 7.21. Prov. 20.11. How many in these dayes, have the Rickets, their heads swell with no­tions, talk strange phrases, speak of high attainments, but all their life withers; audi, nemo melius; specta, ne­mo pejus. She could never like of womens She was of the A­postles mind. 1 Cor. 14.34, 35. 1 Tim. 2.11, 12, 13, 14. preaching, and yet her life was a continual Sermon, Exem­plis sanè quae docet illa docet. God loves curristas magis quàm quaeristas (saith Luther,) walkers better then talkers, motion more then notion.

2. When ever she heard of the Church of Christ, or any that stood up for Religion, truth, and godliness, in our Nation or abroad, to be in trouble or danger, she did constant­ly spend much time in her Closet in prayer, and her eyes were constantly so bleared with weeping, that they [Page 17]told that which she would fain have concealed from men. Rivers of wa­ters ran down her eyes, Psal. 119.136. She was one that sighed and mourned in Jerusalem, Ezek. 9.4. When any Diurnals, weekly, were brought to the house, she would say, let me hear so far as concerns the Church, and Cause of God: for o­ther things, I let them passe; she was no Athenian, like them Act. 17. but with Nehemiah, enquired much how it went with Jerusalem and the Church, Nehem. 1.2.

3. Her Husband cannot remem­ber, that in all these 25 years, (for so long, just to a day, she was married to him) she did ever do any thing that she thought might offend That could not be said of her, which a Doctor saith of some Wo­men, libe­rum arbi­trium pro quo tanto­pere con­tenditur, viri amise­runt, uxo­res arripu­erunt. him, yea, but whatever she thought might be his just desire, she would be sure that that was done; and if she at a­ny time saw him displeased, she would meekly hold her peace, till she saw a fit opportunity, to give him all just satisfaction: She was farre from the Heathens mind, that said, Non amo quemquam nisi offendam.

4. The zeal of Gods house, and love to his publick Ordinance, did even consume Non amat qui non zalot. her; she would neg­lect no opportunity, in publique, or private meetings, for any worldly business usually; yea, when others thought that she was very unable, and weak, yet she would attend the meanes of grace, and say, that she never got any harm, by attending on Gods Ordinances, or doing him ser­vice; she kept that ear-mark of Christs sheep, (which many have lost, in these dayes,) she was careful to hear with attention of body, intention of mind, retention of memory, (as in that Text, John 10.27. where all the five steps of our salvation, are laid down.) Since we were ac­quainted, I never knew her part from me with that grief, as she did last October the 11th, being the Lords day, whereon the Sacrament of the Lords Supper, was administred, and her weakness of body would not al­low her to be there present: sure I am, we parted with teares, truly I faw no such appearance of trouble or grief in her, when death appa­rently [Page 19]seized on her; and the next Sacrament-day, Novemb. 15. (which was the last time the Lords Supper was administred before she dyed.) she was a sweet partaker of that sealing Ordinance, though forced to rest her sometimes in the way, 'twixt her house and the Congregation, Psal. 122.1. I was glad when they said to me, let us go into the House of the Lord.

5. I never heard any motion, or proposition made; tending to the service of God, and advancing piety, but she was pressed in spirit, and her heart was hot after it, and more ea­ger to suffer it, then a worldling could be for a great bargain, Isa. 2.3.

6. She was a special help to her Husband, for saving his life and li­berty in these troublesom times, and a chearful sufferer with him, Phil. 4.3. to the hazarding both of her-health, liber­ty, and life in the time of the Wars, and since; sometimes she was hur­ried by the Cavaliers, towards prison in Rotherham, sometimes fled in [Page 20]great danger by Sea in Lancashire; her House and Goods robbed, or plundered, that she might say as Paul, 1 Cor. 11.26. that she was in danger both by Land and Sea; by robbers, by false Brethren, &c.

7. She was as free from She did ubique pie­tatem at­tendere nunquam ostentare causas. pride, and covetousness, as I ever knew, or in these dayes heard of any; whether pride in apparel, Plau­tus calls the body only vestis, farium, She mind­ed the soul much a­bove the body. she followed Tertullians Counsel, who advised the gallant women in his time, to put on the Silk of piety, the Sattin of sanctity, and the purple of modesty, so (said he) shall God himself be your suitor; or rather the Apostle's advice, 1 Pet. 3.3, 4. like modest Re­beckah, Gen. 24.65. (of both whom that of the Poet was not true, Fastus inest pulcris, sequiturque superbia for­mam,); and free from pride in gifts, performances, which rots and spoils all we have and do. Hence Austin, Caetera vitia in peccatis, superbia in rectè factis maximè est timenda. 3 Joh. 2. So also from covetousness: only she had a great measure of that godly cove­tousness after grace, 1 Cor. 12, 31. She [Page 21]would say, Proud per­sons are called pride it self. Jer. 50.31, 32. I desire never to hoard up any of these things, only I would have to bear my charges, through my Inn here below, much of Pauls mind, Phil. 4.11.12.

8. 1 Tim. 6.6. Luther had rather be the Author of the meanest work of the poorest Saint, then of all the Victories of Alex­ander's and Caesar's. She did more value and love the poorest godly man or woman; yea, Servants, in whom she judged the life and power of grace to ap­pear, and more rejoyced in their Company, then in all the greatest persons and honours in the world, she might truly say, what another godly woman said before her, that she never loved the Company of the wicked, alive, and therefore hoped, that God would never send her to them when she died, Psal. 16.3. and 119.63. Fiscellinus valued Nobility above learning, which made Sigis­mund the Emperor, to marvel: she valued godliness above them both, as the best gain.

9. She would oftentimes presse her Husband to act vigorously for God, and to go boldly, and thorough-stitch in Gods work, and let never [Page 22]the care of her, or their Children, be any impediment to him herein, for she could trust God with them fully, she knew that God cared for them, and reason good, for he bought them dear, 1 Pet. 5.7.

10. When motions were made to her Husband, of removing from Hull, where he had very much work, and very little pay, to a place of very great preferment (as to outward meanes) he desired (as usually) to know her mind herein; her answer was, I will go with you any where chearfully, as I have hitherto done, through Darbishire, Devonshire, York­shire, &c. but I mainly desire, that you would only look herein at this end, where you think, that God may have most honour by you, and let no other by-end whatever, move you at all, God having never put us to any straits, for temporal estate: she would not have him stir a foot, Exod. 33.15. without the Lord any way; she was troubled to see any follow the Ministry (as a Popish writer complains of their Priests) tantum ut eos pascat & ve­stiat, [Page 23]only as a Trade, for back and belly, or as men-pleasers.

11. In all these 25 years, she ne­ver once failed in her Husbands ab­sence, her self to pray with the Fa­mily, at the least, twice a day, (a morning and evening sacrifice) and usually sing a Psalm, and read some portion of Scripture to them, and when her Husband was sometimes very late busie at his study, she would constantly call the Family to­gether, and have some Scripture read, and sing a Psalm, and so keep the Family imployed, till her Hus­band came down from his study, to perform the rest of the Family-du­ties.

12. She was of a most meek and quiet spirit, and was upon all occasi­ons, stirring up her Children in the Doctrine and practice of godliness, and very much rejoyced to see god­liness, so much appear in them: she was much of holy Clavigers mind, who said, if I can but find the fear of God in my Yoke-fellow and Chil­dren, and those about me, satis habeo, [Page 24]satisque mihi, uxori mea, filiis & fili­abus prospexi, then I have enough in this world, 2 John 4. She would of­ten say, that if God was so pleased, she desired that her Husband might out-live her, because she judged him more able to educate their Chil­dren in the wayes of Heaven.

13. She was a very great helper to Gods poor Saints, that were troubled in these late national di­stractions, and was alwayes full of courage, professing since, that when she was hurried towards prison, in Rotherham, that she did not fear any thing, save only that her Husband should have suffered some want, through her absence, he being at that time hid in Rotherham, where the Enemy sought him narrowly, yet he could have touched them; they proclaimed him Traytor, and all o­thers Traytors, that knew of him, and brought him not in John 11.57. within 24. houres, plundered him to the full; yet God hid So was David hid. 1 Sam. 20.5. & 26.1. and the Prophets. 1 King. 18.4. him, Jer. 36.26. (the story hereof is fully related in the Praeface to a Sermon of his, on Isa. 42.24, 25. called, The three King­dom's [Page 25]case) he lay hid on the hard stones, most part of three dayes, and three nights, from Thursday May the 4th, 1643. when the Town was taken, till Saturday e­ven, May 6. The like courage had she, when she fled to Sea in Lan­cashire: yea, her Husband heard of some pieces of her charity, in the Sermon preached at her Fune­ral And more since. Acts 9.39., which she had kept secret, (though she had alwayes from him a general grant and allowance for all such works of charity) which he never knew before: she would not let her left hand know what her right hand did. Swine only do good, when they die, but sheep while they live: many leave their estates to others, meerly because they cannot keep them; but she did good, both heart and hand alive.

14. Most tender she was of the poor people in the Charter-house, both for their bodies and souls, and was daily conferring with, and ad­vising of them, and seeing them [Page 26]supplyed, and did much endeavour to have such preferred therein, as were noted for piety and godli­ness.

15. She had a very fresh look, but exceeding weak Body, so as u­sually at night, when she was lying down in bed, she would speak to this purpose, Oh how weary am I? what a wise and good God have I, that did not necessitate me to get my living by hard labour, as many Servants do? Oh how good is God to provide these beds of rest? how many work hard all day, yet have none, or hard beds at night? Oh how are our Brethren in Pied­mont, or Poland, &c. now suffering it may be? And yet here is the sweet of this mercy, that this is not my portion, but that there still remains a better rest for the people of God.

16. She would much complain of spiritual wants, as hardness and badness of heart, (as the Church complains, Isa. 63, 17.) though [Page 27]others As Han­nah, 1 Sam. 1.15. complaints that she was [...] Hard in Spirit, ah a hard bea [...] thought that she had a large measure of grace, yet she would say, oh but they know not my heart: much she complained of her weak memory, that she could not remember the particu­lars in a Sermon (though she would bring away the sweetnesse and savorinesse of most Sermons, and find her heart love the word and Christ more) yet she would cheerfully recollect and check her self sometimes, and say, Yet this is some comfort to me, that I find my memory is bad also in other things that concern this world, which gives me hope that its not altogether spirituall wickednesse, but naturall weaknesse: if ever she was drowsy under the ordi­nance she would much bewail it. And indeed, if Nero was so angry with Vespasian because he slept at his Musick, how much more may our God justly be angry with such as sleep at the dispensing of the Mysteries of life, and of the king­dome; she was very far from She was far from the mind of proud Ve­ga that said coelum gratás non accipiam. boasting or presuming on any [Page 28]thing in her self, frustrà nititur, qui non innititur, the voice said to Au­stin, In te stas, ideô non stas. Lear­ned Ames saith of such men, that their case is more desperate, by how much they do lesse despair: she was far from Castellio's opinion that men are of 3. sorts; some unrege­nerate, some regenerating, and others regenerated; and that these last have no combate betwixt flesh and spirit: this was crosse to Pauls experience, Rom. 7. Gal. 5.

17. She was not only a willing companion, but also a great Com­forter, of her husband in all the oppositions that ever he hath met with, in the course of his Ministery for the Gospel's sake (of which he hath had his Theologus nihil ali­ud est quam centrum ad quod omnes lineae dolo­rum ten­dunt Meis. Veritas est causa dis­cordiae: mori pos­sum, tacere non pos­sum. Hieron. share from different hands) and when ever he had un­bosomed his troubles to her, she would quickly so cheer up his spirit with the Lord's word, & former ex­periences (which he would readi­ly recollect); and discover such issues and wayes of delivery, that usually he went away with Hannah, [Page 29]1 Sam. 1.18. and was no more troubled, but found his muddy bitter waters, turned into wine: she was not like Iob's wife, to ag­gravate his afflictions.

18. She was mighty in prayer, and would therein expresse much warmth and affection, & that she had not onely the gift, but a large measure of the grace of prayer, and much familiarity with the Lord; and as a dropping vine she wept much in prayer like Iacob, Hosea 14.2. Hos. 12.4. As its said of Charles the Great, That he talked more with God then with men; so was she frequent and fervent in Prayer; which can Vincere invincibilem, & ligare omnipotentem, bind Gods hands, Exod. 32.10. as Iacob and Moses did. She offered to God not labia vitulorum, but vitulos la­biorum, the Calves of her lips, as learned Rivet speakes.

19. Shee would often, (espe­cially of late) speak to her husband to this purpose, I am afraid that [Page 30]we do too much love one another, and take from God, that which is his due, and that God will not therefore let us live long together here, but however we shall meet together again, where we can neither sinne, nor part, for ever.

20. She would oftentimes be pressing, and calling upon her husband, that, besides family, and secret prayer, they two might go to prayer together by themselves; And upon this account, I well re­member what straits they have sometimes run through, when at first they tabled in the house of a Friend: and to this end she would often be remembring to him the Example of Mr. Bolton, who used to pray 6. times a day, twice by himself, twice with his wife, and twice with his Family and the pra­ctise of the Lord Harrington, and such as she had read of. She did not, like Jezabel, stir him up to evil, but to good, Isa. 2.3.

21. She was a knowing Chri­stian (for her Sex) well acquainted with the doctrin & practise of Re­ligion, she had both scientiam visûs & gustûs, head & heart-knowledg: she knew the History and Mystery of the Scripture, in a good mea­sure, or, to use Calvins phrase, she knew not onely Cerebralitèr but Cordialitèr, she felt the word she talked of, and so was haypy, Joh. 17.3. first felt what she spoke, then spoke what she felt.

22. She did much read the Its said of the virgin Mary, that she spent the third part of her time in rea­ding the holy Scrip­tures. Scriptures, her meditation was in it night and day, Psal. 1.2. It was said of Thomas a Kempis that he found no rest any where nisi in angulo cum libello, in a nook with his book. And Luther said, he would not live in paradise with­out the word, and with the word he could live in hell. I may truly say of her, that she dear­ly loved the Scriptures, and was daily reading some part of it, and made conscience to read as well with her heart as with her eyes; [Page 32]and practise it also; Shee was one of those to whom the word of God was not only de­livered, but they deli­vered into it. [...]. Rom. 6.17. Ille verè Scrip­turas legit qui verba vertit in opera.

23. When her husband would sometimes be saying to her, that he had been a constant, and (ac­cording to his abilities) a painfull Preacher now well towards 30. years, and had perhaphs preach­ed as many Sermons, as our Chro­nicle saith Doctor Lichfield made, viz. 3083. in the raign of King Henry the 6th; and though he had had considerable maintenaince (and might have had greater) yet never to this day (one year consi­dered with another) had he got so much as had maintained him and his Family, by the Ministery; she would cherfully answer, God saw that we did not need it, and hath ever kept us before hand, from all wants and straits this way, and not you (as many other a 1000. times better, or at least not so ill de­serving as we are) to study, as well for maintenance of their Though he lost much and got nothing in tehse late troubles. Fami­lies, as for their Sermons: and if God had not otherwise provided for us to live on, I hope (said she) [Page 33]I could have cheerfully sit down with bare cloaths, and bread and water, and have done what that godly dying servant of Christ, Anne Winter of Rotherham said of me, on her deathbed, when her head by feavour was much distempered; which Story was thus: When Ro­therham was taken by the Kings party, May 4. 1643. (of which before, and in the preface, When Pan­linus had his City, gold silver, and all ta­ken away, he said Lord let not the losse of all these troubled me for thou art all, and more then all these to me. more fully, to the 3. Kingdomes case) and this deceased Saint was very hardly used, a pretious godly woman of Rotherham, Anne Winter, lying very weak, & her head distemptered (so as she knew not wel what she said) so me good women being whispe­ring together in the roome where she lay, she spake to them sharp­ly thus, What are you whispering about? if it be any thing for the advancing the cause and Church of God, go on: else leave off; and if it be about the troubles of the Mistresse, (meaning Mrs. Shaw) fear not, for she can live of a pen­ny a day, if God call her to it as the Martyrs did in their troubles. [Page 34]

24. She was a most strict obser­ver of the Lords day, and much bemoaned the coming out of the book of Sports allow­ing them on the Lords day: since when, she would say Gods hand had ever lay heavy upon this Land, (though even this God could turn for good): she accoun­ted the Sabbath her delight, Isa. 58.13. (as the ancients called it, desiderium dierum, and regina di­erum): she said not, When will the Sabbath be gone, Amos 8? but, When will it come? like that holy man, that went forth that mor­ning and said, veni sponsa mea: she remembred the Sabbath before it came, when it came, and when past; and was very carefull all that day of her thoughts, words, deeds, and duties, as also of all her relati­ons. I well remember that when her Ague had seised up­on her about the beginning of September last, which continued till about 14. dayes or near it, before her dissolution, and then (as we thought) left her; a faithfull and [Page 35]intimate Friend of hers, and an able godly Physitian, ( vir sui Dr. Wit­ty. nominis, as was said of the Em­perour Probus) being then in Hull, told her that they must needs take the disease in the beginning, and it being known that her a­guish fit would seize on her the next time on the next Lords day, in the afternoon, the Doctor told her, it would be necessary for her to take a vomit on that Lords day to remove the approaching Malady: she was perswaded to it, as a work of mercy and necessity, but would go to the congregation in the morning; yet some have ob­served that she stayed at home in the afternoon with sadnesse of spirit, and took her vomit; but when it was perceived that she was troubled at the taking of it on the Lords day, because it hin­dred her from the evening service of that day in publique, sufficient meanes of satisfaction was given her, yet it was sometimes replyed, so it was lawful to fly in case of ne­cessity on the Sabbath day, yet it was [Page 36]grievous to the godly Mat. 24.20.

25. She did oftimes very directly foretell things to come, as her own death shortly approaching (as is in part before flinted) and that she should never see her Daughter Do­rothy again after she should marry & go to Rotherham, which proved true; and divers other things con­siderable, the truth whereof I will try before I will publish them, lest we might seem to be as foolish as some others, who have vainly printed and preached Christs com­ing on Earth personally to Reign in the year 1656. and 5. great things to come passe in the years 1655. or 1656. which foole ies God hath confuted, and both God and Man have befooled them, or rather they have made fooles of themselves. Only concerning Re­velations in generall in these dayes, I think, (1.) that all Reve­lations of the spirit are not wholly ceased, but that there still are and may be Revelations, 1 Cor. 2.10. or inspirations, Iob 32.8. yet (2.) all Revelations pretended to be [Page 37]of, and from the Spirit, but not according to Gods word, Isay 59.21. are to be rejected and abhorred in these dayes, as proceeding from mens deceived Phantasies, or Diabolicall delusions, and God never revealed such things to them: they have seen nothing more, no nor so much as other men, Ezek. 13.23. Jer. 14.13, 14, & 23, 16. And though I be­lieve that God since the Canon of the Scripture sealed, revealed no new truth, but that all needfull truths are in the Scripture expres­ly or by consequence, yet I con­ceive that God may and some­times doth to some choise Saints reveale matters of fact according to the word; and though no new light, yet new sight and discove­ry of the mysteries in the Word; as for example in Queen Maries dayes, Mr. Fox (that wrote the book of Martyrs) being with other exiles and confessors at Basil be­yond the Sea; Mr. Fox preaching to his bretheren there, told them confidently, that now was the [Page 38]time for their return into England, and that he brought that news by Command from God: for which bold saying, some graver divines at present sharply rebuked him, but ere long it appeared that Queen Mary died the very day before his Sermon (which thing he could not then possibly know by any ordinary meanes:) Mr. Fox also (the same grave and holy man) told the Lady Anne Henage lying then very sick, and Physi­tians and Friends quite despairing of all hope of life, that she should recover; as also she told the like to Mrs. Honywood, who had long laid sore distempered, and that she should live to an exceeding great age, all which came to passe: Mr. Clark in the life of Mr. Fox. likewise Bishop Ridley, when a sudden tempest arose on the Thames, as he was crossing that Ri­ver, at which all in the boat were terrified looking for nothing but to be drowned, Fear not, said the Bishop, for this boate carryes a Bishop, that must be burned and not drowned. Likewise Bishop [Page 39] Hooper at Zurick in King Edward the sixth his Reign, taking his leave of Mr. Bullinger and about to return for England, promised Mr. Bullinger to write often to him, but (said he) the last newes of all I shall not be able to write: for where I take most paines, there shall you hear of me to be burnt to ashes; So Luther writ to My­conius when he was sick, and most likely to dye, Deus non sinet tuum transitum, me vivo. But these I think are rare, & unusually but to some choise And sometimes to others as I could give some choise instances, but that I will not transcribe this over again. servants of the Lord.

26. She was very found in the doctrine of Religion, and excee­dingly sore grieved at the As she abhorred damnable practises and works of the De­vil, so also damnable doctrines, 2 Pet. 2. (Heresies of dest­ruction) and do­ctrines of Devils. 2 Tim. 4.1. dange­rous errours lately spread in these Nations, and especially when any fell off, who had formerly been of our society, chiefly at one old man, heretofore a professor in Hull; mightily was she troubled at those who fell to loose life, and under pretence of fearing a covenant of workes, cast away the workes of the Covenant; or, under pretence of higher attainments, forsook the [Page 40]form of wholesome words, and holy practise: she loved new sight and discovery in the Scripture, but no pretended new light As Colum­bus saw no new world but made a ful­ler discove­ry of the old. contra­ry to the Scripture; she was clear for a needfull seperation in a Church, but not, for a needlesse seperation from a Church; but sore grieved with those that do [...], Jude 19. through pretending the spirit, and are [...], men out of their place, (which Luther judged the cause of all di­stempers in Church and State): she read that Christ and the Apo­stles saw many corruptions in the Church of the Iewes, both in offi­cers, administrations, and pra­ctises, as Iohn 9.22, 34, 35. Mark 7.9. Math. 5.21, 48, & 21, 12, 13. yet in that Church was Christ circumcised, his mother purified, he heard those teachers, Luke 2.22, 46. joyned with them on Sab­bath dayes in publique prayer, Luke 4.16. &c. Hophni and Phi­nehas were very bads Priests, and some in those dayes did therefore seperate from Gods Ordinances, [Page 41]1 Sam. 2.17. but it was their transgression, so to do, verse 24. and Elkana and Hannah then did not seperate, saith holy Hil­dersham, (Lecture 29. on Iohn 4.): she did most highly valew the old non-Conformalists, who would se­perate from the corruption, but not from the communion of the Church, as Christ, though he joy­ned with the Church of the Jewes then, yet would not use the Jewish superstitious purifications, Mark. 7.6, 7. nor put off the passover from the right day, as the Jews did, Math. 26.27. She would often say, that if those who seperated from us, (some of whom she had dear affections to, as judging them godly, for Diversum sentire duos de rebus iisdem, Incolumi licuit semper amicitiâ) would have joy­ned with us, to have purged out the cursed errours that broke in upon us, (which by their flying from us they much (through per­haps not purposely) encouraged,) we might have been much purer and more reformed ere now: had [Page 42]there no hammer been heard in building up our Temple. She dis­puted not, whether our Parishes were Churches, or Churches were in our parishes; but lo­ved godlinesse wherever she saw it, and laboured to practise it. She was sore troubled at the Ana­baptists, yet I never heard her so sharp towards them, as that holy Martyr Philpot (one of the learn­edst Martyrs in Queen Maries dayes) who in his letters in the book of Martyrs saith, that the Anabaptists are an inordinate kind of men, stirred up by the de­vil, to the destruction of the Gos­pel, Vol. 3. p. 606. She was as much as any for Christian Liberty, but not for unchristian licentious­nesse, nor antichristian Cruelty, & did much observe that those that cryed up so much for that liberty, (or rather libertinism, which Au­stin calls libertas perditionis, & Ter­tullian, licentia haeretica) when they were below and at an under; yet when they but thought that they were getting above, they would [Page 43]not allow the least of it to others, as we have seen instances too many near us, both in print and practise. Shee judged Christian liberty not to lye, in a liberty to hold truth or errour, to do good or evil, for then God and good Angels had not that liberty, (who yet are most free) but she thought that that was Christian liberty enough, when a man might hold all truth, and do all good that God commanded him; and she did not think, that to restrain error or wickednesse was in it self, any restraint of Christian liberty.

27. She fervently prayed for a hearty union amongst Gods peo­ple, that they might be one staffe in the Lords hand, and worship God with one lip and shoulder: and if Paul thought it beseeming an Apostle to write a part of the Canonicall Scripture, about the agreement of two godly persons, Phil. 4.2. surely we should much desire the agreement of so many; yet did she not limit or measure her love, meerly by union in opini­on, [Page 44]but loved She did, as Bucer, love any in whom she saw ali­quid Chri­sti. See learned Calvins, excellent note, on Isa. 24.16. all the Saints, Col. 1.4. yet would she much fear that our biting and devouring one another, was so bad a requi­tall of the Lord for all his good­nesse, that it would much endan­ger out being devoured one of a­nother, as it did much endanger the Exiles at Franford in Queen Maries dayes. I know not what she would have thought of the School­men and Bishop Halls opinion, (if she had heard it) namely that the holy Angels may holily vary in the way, though they perfectly agree in the end, urging to that end, Dan. 10.13, 20, 21, & 12, 1. but sure I am she looked on that paroxysm twixt Paul and Barna­bas, as a foul fault in good men, Good men sometimes have groa­ned (as the word is. Jam. 5.9.) in prayer one against another which is very sad. [...]. and she did much bewaile that prejudice wherewith mens heads and hearts were prepossessed a­gainst the truth, judging things ac­cording to their praeingaged opi­nions (as Masius observes) that when Moses and Ioshua came down from the Mount, and heard the people singing, dancing, play­ing, [Page 45]&c. before the golden Calf, Joshua being of a warlike dispositi­on, interprets the noise to be the noise of war; but meek Mo­ses interprets it to be the noise of singing: and as mens tempers are, so they usually judge, and hereby oftentimes detain the truth of God as a prisoner, Rom. 1.18. through blind prejudice: she much desired that as the lines in a circle, the nearer they come to the Cen­ter, the nearer they come one to another; so godly men might draw nearer to God, and so nearer one to another.

28. She was a most tender Mo­ther, exceeding full of She was not like Bi­shop Bon­ner who was full of guts, but empty of Bowels. bowels of compassion to her Chrildren's, both souls and body. In this her long ague, and weaknesse, if she imagined any of the children (though in other Chambers) to be sick, she could not be perswaded even at Midnight to keep her bed, but would needs see how they did, or what they wanted; but especial­ly in their souls, she Gal. 4.19. travailed in [Page 46]birth again of them, as Austin saith of his Mother, toties fillos parturiebat, quoties à Deo eos deviare cernebat, she laid up many fervent prayers for them, and I hope, Im­possibile est, filias tantarum lacry­marum perire.

29. In her paines and extremity, she was much in blessing God, say­ing, Oh! this is not Hell (which yet I have deserved): nay blessed be God for a Christ, there is no­thing of Hell in it.

30. As she lived, so she dyed, meekly, quietly, holily, having her understanding perfect to the last breath; and in her extremity, never did she utter one grumbling word, onely would say often, hold our faith and patience (somewhat like Calvin's word, quousque, Domine, quousque? how long, O Lord, how long). And when her husband said to her, that ever since he knew her, she had dearly loved Jesus Nihil isto triste recep­te. Christ, and his people, and his wayes, and that she was now going to [Page 47]Christ, and his Saints made-per­fect, where Christ would sweet­ly welcome her, and had provi­ded a mansion for her, she (as well as she was able) spake these [...], her last words: I have (said she) dearly loved all the people of God, and shall shortly go to Christ, and therefore why should you so weep and be discontent? God sweetly whispered her in the eare, (as the Hebr. is) 2 Sam. 7.27. and she had praemium ante prae­mium, a Heaven of peace, be­fore that Heaven of perfect glo­ry.

31. She did highly prize the Ministery of the Gospel, 1 Thess. 5.12, 13. the feet of them that brought the glad tydings of the Gospel were beautifull in her eyes; and that not only at first, when she began to look after hea­ven, but even to the last, she did grow in the prizing of the Mini­stry more and more to her death: when her stomack was weak to her bodily food, yet was the Sto­mack [Page 48]of her soul, then sharp and eager after spirituall food: she was not like those Changling- Gala­thians, that could have pulled out their eyes for Paul at first, Gal. 4.15. and have pulled out his eyes at last. Or as many now a dayes that despise and cast off those in the end, whom they professed for­merly to have reverenced as their Fathers in Christ. Yet did she ever distinguish betwixt persons quali­fied with gifts and graces fit for an office, and being actually officers; she thought that a man that had both gifts, abilities and graces, and eminently every way quali­fied, for the place of Magistracy, Collonell, &c. yet was not there­fore a Magistrate, or Collonel, &c. till actually and outwardly called thereto; gifts and graces fit one for an office, but make no officer, nor authorize any man to do the work thereof; if a private man, sufficiently gifted and qualified to judge and determine causes, should step up to the bench at the Assises, and take upon him to sit [Page 49]in judicature and passe sentence; the passing of a sentence was spe­cifically in its kind a good thing, and if he passed a just and right sentence, it was materially good, but still it was relatively bad in him, unlawfull, invalid, because he had no outward call to that office: and thus she judged that gifts and graces make not a Mini­ster, nor authorize any to the work of the Ministery; whether gifted men, Numb. 16.3, 5. or gifted women, 1 Cor. 14.34. 1 Tim. 2.12. Two things she much bewayled, 1. that many took up­on them publiquely to preach that were not competently gifted and qualified for that work, onely were puft up in their vain con­ceits, others in the mean while could neither pick sense, nor truth in their discourse: 2. that others who were inwardly gifted and qualified for the Ministery, would take upon them ( in ecclesi â constitutâ, extrà casum necessitatis, which Dr. Fulke calls vocatio pro­videntiae,) to do the work of the [Page 50]Ministery, contemning that exer­nal Call that God hath appointed, as a right entrance into that office, 1 Tim. 4.14. Tit. 1, 5. She did believe, that because such did reject Gods Ordinance, God did reject them; and that they did more hurt then good: she knew it was not the letter of the word, or mens parts (though eminent) that could convert, or do men any true good, except God owned them, and did afford his spirit in his own way, and ordinance, to make them to profit, Isay 48.17. the word and spirit must go together, Isay 59.21. And therefore men rejecting Gods appointment and ordinance could not profit the people, Ier. 23.32. She much bewayled that in the Bishops times, there were many Ministers that were not preachers, (but dumb dogs, &c.) and now, that there are ma­ny Preachers that are not Mini­sters. And whereas some ob­jected, that they needed no out­ward Call, because that was onely requisite to such as preached a new [Page 51]Doctrine, she thought that upon that reason, of all men, those kind of Preachers most needed a clear call; for many of them broached most strange and new Do­ctrines.

32. She was not a speculative but practicall Christian, more for motion then notion, she did not content her self to heare only; but oh, how busily and carefully did she every Lords day, Lecture-day, and such other times, gleane after the Reapers with good Ruth, beate it out at night, what she had gleaned, and distribute to her Children and Servants, Ruth 2.17, 18. Lewis the 9th. King of France was found instructing his poor Kitching Boy in the way to Heaven; and being asked, the reason, he answered, The meanest hath a soul as precious as my own, and bought by the same blood of Christ. She was very far from that Florentin's mind, that when he lay on his death bed, called his Children, and said, in this one thing I rejoyce quod vos [Page 52]divites relinquam, that I shall leave you rich; but hers was, that she left them gracious: she did not content her self to be of any opinion, form, or society, and there rest, but she looked to pra­ctise, walking above talking; she was more for Zebulons sincere heart, 1 Chron. 12.33. then for Nepthali's goodly words, Gen 49.21. She knew that the Saints of old that went to heaven were walk­ers, Gen. 5.24. Gen. 17.1. and that no kind of Lord, Lord, (whe­ther in prayer, profession, &c.) would serve her, except she did the will of her Father, Math. 7.21. nor would evidence her true re­lation to Jesus Christ, Math. 12.50. Iohn 15.14. She highly pri­zed that precious grace of Faith, as the great work, Iohn 6.29. the great Commandment, 1 Ioh. 3.23. the second Covenant's inftrument or condition, Mark 16.16. yet she knew that a faith without works would not save her, Iames 2.14. nor knowledge without practise help her, Iohn 13.17. [Page 53]1 John 2.4. (though knowledge be an excellent grace, John 17.3.) she thought that love of God was only a pretence, which was joy­ned with carefull practise and obe­dience, 1 John 5.3. John 14.15. as she expected not to be sa­ved by, so neither without works: she desired first to glorifie God, as well as after to be glorified by God, she judged that, that itch and curious search which is in these dayes after strange new no­tions and speculations (which doth in many eat out the life of the old practiall godlinesse) was a plot of the old Serpent, Gen. 3. and a temptation of the flesh, Col. 2.18.

33. As she much laboured for truth and growth in the funda­mentall graces, that her salvation might be certain, and she get to Heaven surely; so did she labour for that Ornamentall grace of As­surance, that her salvation might be certain to her, and she get to Heaven comfortably; she had in [Page 54]a very comfortable measure attai­ned to assurance both, 1. discour­sive, and 2. intuitive: discoursive, by searching her heart and life, and discoursing with her own consci­ence, she found such qualificati­ons, graces, and works of the spi­rit wrought in her, such markes and signes of grace and sanctifica­tion, as the Scripture layes down for infallible evidences of Electi­on before time, and salvation af­ter, 2 Pet. 1.5.—10. and as cannot consist with reprobation or damna­tion; such as the Apostle layes down in all that first Epistle of Iohn, as, walking in the light, 1 Iohn 1.7. obedience, 1 Iohn 2.3. purfying her self, 1 Iohn 3.3. and other signs all over that Epistle, and the Scrip­ture: especially she found Heze­kiahs mark of Sincerity, Isa. 38.3. (she was one that would not lye, Isa. 63.8. as its said of Gol­den-mouthed Chrysostome, that he never did,) she was much of the same mind with the Emperour Gal­liu, whose Motto was, Nemo amicus, idem & adulator, she thought that [Page 55]no flatterer could be true friend to God or Man): and the beloved Disciple's mark, 1 Iohn 3.14. dear­ly loving any, in whom with Bu­cer she saw (aliquid Christi) any thing of Christ: and David's mark, dear love to the Word, Psal. 119.47, 72, 92, 97, 127, 167, &c. 1 Pet. 2.2. besides that of St. Iohn 1 Iohn 2.15. she had a very great victory over the world, 1 Iohn 5.4, 5. yea a great contempt of the world; she was almost come to what old Latimer saith in his Sermon of himself, that if he had an enemy to whom it was lawfull to wish evil unto, he would chiefly wish him, great store of riches, for then he should never enjoy quiet; or as an Emperour said of his great Empire, nihil se am­plius assecutum, quàm ut occupatior interiret, &c. And in these marks as fruits of the spirit did her con­science much comfort her, as Paul's did, 2 Cor. 1.12. so 1 Iohn 3.19.—21. she discovered Gods active grace, and love to her, by discerning Gods passive grace in [Page 56]her: 2. She laboured much in prayer, (striving in prayer, Rom. 15.20. watching to prayer, 1 Pet. 4.7. wrestling with Iacob, Hos. 12). For that intuitive assurance, viz. that God would superadd to these marks and evidences which she found in her, the sweet joy and comfortable testimony of his spirit, Rom. 8.16. and as in a good measure she found that the marks of grace, held out in the word, and those in her heart and life, did answer; as the impression on the wax answers that which is cut in the seal; so in a sweet measure did the Lord superadde the joy and testimony of his spirit: sometimes she would look downward into a basen of water to see the shining of the Sun, and sometimes upward to the Firmament to see the Sun it self: We have 3. wayes usu­ally to confirme and make things sure, 1. we confirme bargains, by earnest, 2. writings by seales, 3. at tryalls in Law, we produce witnes­ses to confirm. The spirit of God is all these to us: Our earnest, 2 Cor. 1.22, [Page 57]& 5, 5. and seal, Eph. 1.13. and witnesse, Rom. 8.16. a pure spirit, and a purged conscience af­ford much assurance; she was able by her experience to have confu­ted the Papists, who deny that in an ordinary way, a man can be assured that he is for the present in the State of grace; and learned Bellarmine when he was near 80. years old knew it not, yet she could say, though Papists ordina­rily are not, cannot be assured, that she felt & knew that she was now the childe of God, 1 Iohn 3.2, 14. And whereas the remon­strants and others say that we may know that for the present, we are in the state of grace; but yet we cannot be assured of our salvation, because ere death we may fall away totally and finally; she could an­swer with St. Iohn, in the same verse, 1 Iohn 3.2. that we know now that we shall see Christ in glory, and be like him there; yea if Sons here, then no falling away, but be with Christ hereafter, ibi­dem. She did think that though a [Page 58]just person under the first Cove­nant might fall from grace, (as Adam did) yet not a justified per­son in Christ, in the second Cove­nant, whereof Christ is Surety, Heb. 7.22. She thought, that a justified person might fall like Mephibosheth fowly, so as to hurt him; or as Eutichus, Acts 20. so as to weaken him: yet not finally, not as Eli, so as to kill himself, because God upholds him, Psal. 37.24. Dr. Arrow­smith. 1 Pet. 1.5. As our most learned and godly late Professor speakes. She thought, that not onely old professors might be thus assured, because that first Epistle of St. Iohn was writ for that very end, that we might be assured of eternall life, 1 Iohn 5.13. and yet was writ to Children, as well as Fathers, 1 Iohn 2.12, 13. Nor did she think that this assurance would make any one more secure; and carelesse how they lived, but more holy, 1 Iohn 3.3. more to purifie themselves, the more hope they have: and though she had not alwayes been without her doubts [Page 59]and fears; (our Lord Jesus who had alwayes the grace of union, and of unction, yet had not al­wayes the grace of vision) yet she still recovered her comforts again, and could and did dye with much assurance and joy, and free from that trouble of Roger Bishop of Salisbury in King Stephens dayes who was so troubled, that he could not live, and durst not die, &c.

— But oh, in the gleaning of these few, how many handfulls have I lost, that might most pro­fitably have been observed in her life! and in these few, how far doth the picture come short of the life of her glistering graces; so that when I run over what I most hastily and passionately (currente calamo) have write, I am ashamed of my self, and may sadly say, in regard of my own defects herein.

[Page 60]But now she is gone to sleep, having put off her Cloths, not her life (as we do when we go to bed) she still lives, nay never lived so well as now, vita Christi nostram instruxit, mors Christi nostram destruxit, Bern: and I hope I may say as that learned Lord du Plessis did, concerning his wife when she was dead, that she had been an aid to him in li­ving well, and should be so here­after in dying well: her death shall make me more consider (I hope) the vanity of this life, and say with the Poet,

The first piece of houshould-stuffe that Zeleucus brought into Baby­lon, was a Tomb-stone; and 'tis the last that I have brought into [Page 61] Hull; the Tomb-stone of a dear Saint, of whom I, with hundreds, more, may say, what Uylsses some­times did of Achilles, Si mea cum vestris valuissent vota —, &c. if our prayers and teares could have prevented, she had not died: but herein is our comfort, that her soul is happy, and her body shall ere long be like to Christs glori­ous body, Phil. 3.21, [...], for quality, not quantity, as Theodoret speaks.

When she could not longer live, yet she could sweetly and happily dye; and might say with the Poet, certè coelum patet, ibimus illâc: and though much work be yet undone, yet [her] work is done; though she was not very long, yet she did much in a little time, and wrought hard for God while she had time. Christ dyed about the 33d. year of his age, (younger then she) and though much work was then to do, yet he said, I have finished that work that thou gavest me to do, John 17.4. so Paul, 2 Tim. 4.7.

And now she is gone to her rest, Rev. 14.13. Isa. 57.1, 2. She sweetly slept in the Lord on Thursday, Decemb. 10. being that day just 25. years from her mar­riage in Yorke, and was carried to the place appointed for all li­ving, Iob 30.23. December 12. 1657. where she lyes interred in the middle alley of Trinity Church in Hull. Papists take it for a great wonder that Stapleton their great controversall Divine, was born on the same day, whereon their Sir Thomas More dyed, and why may not we take notice, that this Saint dyed neer Hull, the same day 25. years that she was married in York. And that, by a quite unex­pected providence, her Daughter Dorothy was married the On Decemb. 10. 1657. The Sun shone very bright, but that night the Moon was sore Ecclipsed, and so it proved to be with us. same day, whereon (but before) her Mother dyed; surely these Wheels are full of eyes: the Martyrs used to call their dying day their wed­ding day, and invite their Friends that day to their wedding; so this Saint was betrothed to Christ here, Hos. 2.19.20. but marri­ed [Page 63]to him at death, And others observe that the same day whereon Pelagius was born in Brit­tain, Au­gustine was born in Africa, as Remark­able. God set a death's heads at our feast, as the E­gyptians used. her blessed marriage day. Mr. Firth of Mans­field, by a speciall providence lying then in Mr. Shaws house when she dyed, preached an excellent Ser­mon at her Funerall, (at which there was the greatest assembly of people that any remember, that they have seen in Hull at a Fune­rall for many years, as sometimes to Hezekiah, all Israel did her honour at her buriall, 2 Chron. 32.33.) His Text was John 20.17. whence he observed that Covenant relations are soul quieting; and heart comforting relations, will comfort men against the depar­ture of dearest Friends; which Sermon I wish that he would re­collect and publish for the good of many. The last Sermon that ever she heard on Earth, was preached by her Husband, on that text, Isa. 56.5. being on the Lords day in the afternoon, De­comb. 6. holding out comfort to Godly persons, that wanted some worldly priviledges, as Sons and Daughters to comfort them here, [Page 64]and bear up their names when they are dead, yet God would give them far better priviledges, then these, which would abundant­ly supply all other wants, even an everlasting name, which now she hath got in heaven: and though she hath not left any Children, but only daughters on Earth, (and we know that the word in Hebrew that signifies a male, [...] comes of a root, that signifies to remember and the word that signifies [...] women, comes of a root that signi­fies to forget;) because males keep up the name of the family, which females cause to be forgotten, yet hath she left a sweet name She was not filia terrae, Jer. 13.13. nor desired a name a­mong the great men upon Earth. 1 Chron. 17.8. but looked after a name in Heaven, Luke 10.20. in the book of life, Phil. 4.3. & sa­vour on Earth, which will make her family to be remembred, for whom she had sent up formerly many ser­vent prayers to heaven, and they shall find it; All her troubles and enemies, and dangers by Land and Sea could not cut her off, till her work was done, Rev. 11.7. and her hour come, Iohn 7.30, & 8, 19, 20. God kept her to a day, but her soul being joyfull embra­ced [Page 65]in the armes of her best and lasting Husband, and her body laid down in her bed of rest to sleep, till the better Resurrection of the just. Let us for a while draw the curtains quietly about her, and see what good we may get to our selves by this sharpe afflicti­on: for the good and wise God would never have suffered any evil (either of sin or forrow) to be in the world, but that he knew how to bring good out of it; and the Scripture tells us, that sad af­flictions, (1.) before they come, are 1. appointed by God, they passe the great councell of Heaven, God doth (and it's best he should) chuse our afflictions, therefore they come wisely, 1 Thes. 1.3. 2 de­served by man, therefore come justly, Ezra. 9.13. (2.) when they come, 1. there is a great need of them, we would not strike a beast without need, much lesse would God strike his childe, 1 Pet. 1.6. Without them, we should have been worse, 1 Cor. 11.32. there­fore they come seasonably, 2. much [Page 66]good and benefit by them, Heb. 12.10. Psal. 119.67, 71. therefore they come profitably, 3. God li­mits, orders, guides them, there­fore they come moderately, Ier. 30.11, & 46, 28. so as they may prove great blessings here, Iob 5.17. Psal. 94.12. and may adde to our glory hereafter; therefore they come happily, 2 Cor. 4.17. Rom. 8.18.

And now, my dear and sweet Children, seeing the wise God hath taken from me the desire of my eyes, Ezek. 24.16. and your Mother from your head to day, 2 Kings 2.3, 5. seeing God hath cut off the one halfe of my heart, and one halfe of that root you grew upon; seeing our Master's rod is upon us, let us ply our Books, the Book of Gods word, and of our own hearts; and learn some heavenly lessons: there lyes not onely a command upon me, a Father's duty, but also the trust reposed, and charge imposed on me by your Mother: let me ad­vise you therefore often to look [Page 67]on this picture She would ne­ver be per­swaded to have her Picture drawn, while she was alive, I have now here drawn it, when she is dead, no wonder if it be but darkly and imperfectly; though she had very much of the image of God, both on her and in her. of your dear Mo­ther that I have here sadly limmed for your use, and when you view it, say as sometimes Boleslaus King of Poland, when he looked on his Fathers Picture, oh said he, that I may not do any thing unworthy of such a Father; dresse your selves by this glasse, so far as it's agreea­ble to the word, stick to the truth, as she did, both in times of perse­cution and other alluring tempta­tions: I know that God (partly by her help) hath given you a large measure of knowledge for persons of your age and sex, but besides the tree of knowlege, look to the tree of life; build on the rock, by doing the word, Math. 7.24. Iohn 13.17. adde to your know­ledge virtue, and not onely mor­all virtue, but that (which some have questioned, whether it ever be called by the name of virtue in Scripture) the grace of life, 1 Pet. 3.7. Your body excells your estate, your soul excells your body, but grace excells the soul: for you are not happy because you have souls, [Page 68]but because you have grace, that good work, Phil. 1.6. that good thing, 1 Kings 14.13. such a beast and so foolish am I, that I doubt, if it had layd in my power, I should so badly have requited all her love, that I should have rai­sed her again to have lived here on earth: but sure its well for her that I could not; onely I have here (though darkly) drawn her picture for my and your Consolation, and Imitation. I know you never paint your selves, norwear any foolish pi­ctures or garish attire, but yet I pray you weare this picture, and often remember the holy counsels and practise of such a Mother; there was a very sharp Law among the Ro­mans, against parents for mal-edu­cation of their own Children; there lay action at law against any parent, and he might be sued, that did not bring up his Children carefully, because hereby not only the Children but the Common­wealth, and the Neighbours were injured; there was no action could lye against your Mother, nor I [Page 69]hope shall against me for this fault; and I am very confident so far as I have either seen by you or heard of you, that you will never prove such, as it was said of the Emperour Commodus Baffianus Ca­racolla, &c. that they were the shame of civill parents; I have ga­thered a nose-gay for me and you to smell at, consisting (as you see) of 33. flowers, amongst 1000 d. that grew in the Garden of her life, (you may remember many more), and I shall here adde 20. Lessons for me and you to take out and practise, and the rather because this rod (which did not come by chance, nor did it arise out of the dust, Iob 5.6. hath a loud voice, Micah. 6.9. Exod. 4.8.) doth call us aloud thereto. I say not that every one of these flow­ers is a certain signe of grace, and mark of salvation, but, as we say of Christ, that many things spoken of him in Scripture, may belong to others also but all of them joyntly belong to none but the true Mes­siah; and of Antichrist, that some [Page 70]things spoken of him in Scripture, may belong to others, but all of them joyntly belong to none but the Pope, (though in these our times many men that have plus fellis qudm humerorum, more heat, then head, more passion then dis­cretion, call every one that is not just of their judgment, Antichristian & so often smite the lamb instead of the Beast): so may I say of these eivdences, that all of them belong to none but a reall Saint. I would not have you overwhelmed with sorrow, so as to hurt your selves, or hinder duty, as it did the Isra­lites, Exod. 6.9. your tears cannot help neither her, nor your selves, but yet I cannot condemn you, nor would I my self be condem­ned, for being sensible of Gods sharp stroke, 2 Sam. 1.24, 25. 2 King. 2.12. and our great losse. If our Father had but spit in our face, should we not be ashamed? Numb. 12.14. when the Lord thus smites, should we then make mirth? Ezek. 21.10. If I see any in the fiery furnace, and not so much as the smell of fire upon [Page 71]their garments, I shall take it for a Miracle; Jesus Christ wept at the grave of Lazarus, and it was a clear signe of his love to him, John 11.35, 36. devout men made great lamentation, not for (but over) Stephen, Act. 8.2. who yet was as sure of Heaven, as any man alive could be, Act. 7.55, 56. Abraham came from his own tent, to Sarahs, to mourn for her being dead, Gen. 23.2. and she was the first that we read of in Scripture mourned-for: gratia non tollit sed attollit naturam. God forbids us not to mourn Ezek. 24.16. So Joseph mourned for Jacob, Gen. 50.1, 3, 10. See John 11.31. Mark 5.38. The contrary is threatned as a curse, Jer. 22.18. Ezekiels not mourning, was only as a sign to the Jews that their Colamities should exceed all sor­row, Ezek. 24.16, 23. so it be not as men without hope, though I confesse, we had much more need with Peter and David, &c. to mourn more for our tran gressi­ons, then afflictions. That deep measure of sorrow was comman­ded for sin The Scholemen say, that sorrow for sin, ought to exceed all sorrows, 1. in Cona­tu, 2. in Extensione, 3. in appretiatione, 4. in in­tensione. He grieves with a witnesse, that grieves with­out a witnesse for his sin. which was forbidden for affliction: compare Isa. 22.12. [Page 72]with Levit. 19.27, 28, & 21, 5. Deut. 14.1. they might not make themselves bald in their sorrow for the dead, but in their sorrow for sin, God called to it. She is now above our tears, so also is she above our praises; yet Solomon highly commends a virtuous wo­man, which thing the holy Ghost, registers, Prov. 31.10. &c. and the Septuagint (as I hinted) renders Prov. 10.7. thus [...], memoria justorum cum encomiis, and so the vulgar cum landibus, the memory of the just shall be with praises; Bernardus Bauhusins made a book in praise of the Virgin Mary, a large book, yet all of it, but one verse, he calls his book, (unius libri versus, unius versûs liber) only he changed this verse 1022. wayes according (as he thought) to the number of the Starrs; the verse was this, Tot tibi sunt dotes, virgo, quot sidera coelo. How do our Chro­nicles commend the wise of Arch­bishop Parker as a great example of humility, chastity, fidelity, &c. [Page 73]as also Magdalen the wife of Dr. Paraens, for that, after she was ma­ried, and 40. years of age, out of love to the Scriptures, she learned to read, and took such delight in the word, that she got much of it by heart: and many other virtuous women are much commended for our imitation. I am far from comparing this deceased servant, with the first, yet I think she was not exceeded by the last; or if so, yet as Josiah exceeded Hezekiah in some things, but was exceeded by him in others, so if in any thing they exceeded her, probably in other things she out-stript them; why may I not therefore com­mend her example to you, and to others? But my pen is full of sorrow, and drops apace: Let us come to such lessons as we may, to our profit, learn by this example, and sad providence.

1. Learn we to be more wea­ned from this vain world, which is both uncertain, and uncertain­ty it self, 1 Tim. 6.17. not onely [Page 74]unsatisfying, but vexeth with thornes and hinders satisfacti­on, 1 Tim. 6.10. not onely unsanctifying, but hinders often­times sanctification, Math. 13.22. Let this sharp affliction teach us (for afflictions are [...] Gods free Schoolmasters, Psal. 94.12. schola crucis schola lucis) let it (I say) teach us more to consider the emptinesse and vanity of all these Divitiae terrenae sunt pau­pertat is plenae. things below: if life it self be so uncertain and short, what are all these things that depend upon it? Eccles. 1. & 12. as holy Clavger said Omnia praetereunt praeter amaere Deum. Let us not so plot for this world, as if it would never end; and so little regard the next world, as if it would never begin; as if we were pilgrims and stran­gers in the next world, and onely at home here. That will in some measure be true of us, which was said of our King Henry the 2d; Cui satis ad votum non esseut omnia ter­roe Climata; terra modo sufficit octo pedum; [Page 75]

Though the South wind be hot and dry, and the North wind cold and moist, yet every wind blowes good and profit, to those who can gain by losses and by death; and therefore, let it blow, Cant. 4.16.

2. Be we humbled that we got no more good by her alive by her hea­venly discourse and example. Plato & Xenophon thought it fit and profi­table, that mens speeches at meals should be written, (as Luthers, Colloquia mensalia, his table talk is printed,) had we well obser­ved this, what good might we have got? Let us yet gather up some crums, such as we can remember: better late thrive, than never.

3. Let me (who have now so many obligations from God, and [Page 76]your Mother upon me) charge you as holy Mr. Bolton, on his death­bed, did his 5. Children, that you do not dare to appear before God, and her, at the great day in an un­regenerate estate.

4. Redeem we our time; be carefull how we spend every day, which may be our last. When that good old man was invited to a feast on the morrow, he answered, Ego à multis annis crastinum non habui; It's long since I had a morrow (said he). If a Heathen Emperour would bewaile any day which he had spent, and could not remember some good that he had done, say­ing, Diem perdidi, Nulla dies sine lineâ. oh how much more we Christians! if heathen Sene­ca could say, Non multum temporis habemus sed multum perdimus, we rather wast time, then want it, & hoc animo tibi hane epistolam scribo, tanquam cum maximè scri­bentem mors evocatura sit: let us re­deem our time from sin, and vani­ty, for God and piery. When I have sometimes said to her (that now [Page 77]triumphs,) we are as sure to part and dye, as if it was just now in doing, and others were at this hour carrying us to our graves, how would she have been affected, and stirred up therefore to im­prove her time for heaven while she had it.

5. Let us have a care so to live as we need not fear death, Bernard saith that he heard his Brother Gerard, when just in dying, rejoyce and triumphing say, Jam mors mihi non stimu­lus sed jubilus. or (to use holy Mr. Steph. Marshalls Phrase) so to believe in Christ rather, as not to be afraid of death, know­ing that death ends a godly mans death, and not his life: get we our oyle ready in our vessells that when the bridegroome calls he may find us ready, having no­thing to do but to dye.

6. Lay we our hands on out mouths, hold our peace, submit we to Gods will, which we have prayed may be done on earth, let us not think to call God to ac­count for any of his works, before our tribunall who must shortly call us to account: let not our [Page 78]weaknesse and folly dispute with Gods infinite wisdome, and say to that great King, Why doest thou thus? but rather say, Good is the word and work of the Lord; (I said nothing because thou didst it, Psal. 39.9.) The Lord gave, and the Lord rook away, and Blessed be the name of the Lord, as well for taking away as for giving, Iob 1.21. Say we, There is infinite wisdome, goodnesse, mercy, faith­fulnesse in this stroke; therefore seeing its Gods will, let it be our will, for had that great Physitian that [...], that Iehova Rophe, Mal. 4.2. been so pleased, she had not now dyed; Remember that saying of Luther to Melan­cthon, Monendus est Philippus, ut de­sinat esse Mundi gubernator; when Melancthon was sad about the Churches troubles, Let God alone to govern the world (said he): let God chuse our afflictions for us, that may do what he will, that will do what is best; & though we do not so well know yet (till all the wheels of Providence fur­ther [Page 79]move) what God meanes, and why he doth (as perhaps we think,) lay his hands crosse, and therefore with Ioseph we desire to remove them, Gen. 48.17. yet we shall know hereafter Gods mean­ing better, Joh. 13.7. and find that God did it wisely, Gen. 48.14. and in very faithfulnesse, Psal. 119.75. and perhaps say perii­ssemus nisi periissemus. Tiberius the second, (a good Emperour) by ta­king up a crosse, found a masle of treasure under it; so may we in time find benefit by this crosse, Psal. 119.71.

7. Let us look as well at the bright side of the cloud, and not only at the dark side; thanksgiving is a duty not only limited to mer­cyes, but required in afflictions, 1 Thess. 5.18. Iob 1.21. we must glorifie God in the very fires, Isa. 24.15. This would stop the flood­gates of all immoderat sorrow; you know your habitation is very near the ebbings and flowings of the Sea, and we see the flowing is [Page 80]usefull, as well as the ebbing, but if it overflow the banks, then its dangerous and hurtfull. So look we as well, at our abundance of undeserved mercies as at this ten times deserved crosse, as (1.) we had the society of this servant of God many years, I had her 25 years to a day. God might have called for his own the first hour: may not the Lord do with his own what he will? Themistocles invited many Philosophers to supper, and borrowed all his dishes: in the midst of the supper, the owner sends for the one halfe of them; Can you indure this disgrace, said the Philosophers? Yes (said he) very well, for he might have sent justly for them all. God hath left to you a Father, and to me Chil­dren, still to both of us Friends, sweet Christian Friends (which the Scripture calls necessaries [...], Acts 10.24.) nay more, hath not taken away Him­self from Fas no­bis non est de fortunâ queri, salvo Christo & promissi­onibus evangelil. Salvo Christo, salva sunt omnia. us, this was Davids [Page 81]comfort at Ziglag, when goods, wives, all were gone, Towne burnt, Souldiers ready to stone him, yet God was not gone, 1 Sam. 30.6. he still affords us his Gospell, Promises, Spirit, his Son; and not onely a Competency in this world, but the tenders and hopes of a kingdome in heaven, (2.) Look down below us, what others want, what sorer afflicti­ons they bear, what greater trou­bles they have endured: see Mar­tyrs, remember Musculus (of whom you have read at large) a learned holy Minister, forced to weave for his living; and, turned out there, forced to dig in the ditch; a pad of straw for his bed. See those Scripture- Martyrs Heb. 11. Remember Davids troubles and sorrows, Psal. 69. near perishing, Psal. 119.92. see Iob, eminent for piety and as eminent for afflictions; nay Jesus Christ himself a man all of sorrows, Isa. 53.3. God had one son without sin, but none without sorrow; [Page 82] unum sine Unum sine cor­ruptione nullum sine cor­ruptione. Omnis Christi­anus est Crucianus Iuther. flagitio, nulium sixe fla­gello. Read over the book of La­mentations, think of our Brethe­ren in Piedmont and Poland, &c. at this day: nay see the lot of all the Lords people, Heb. 12.8. Acts 14.22. (3.) To quiet our hearts, see Gods wise over ruling provi­dence in it, that orders all things to the falling of a sparrow, Math. 10.29, 30. its he appointed it, 1 Thess. 1.3. he ordered it so, that she dyed not (as many precious men) in the Sea, or from home, but in our arms, 1 Sam. 7.14, 15. (4.) Afflictions are part of Gods Covenant with us, he hath promised them in mer­cy to us with his Son: He that pro­mised that he would not con­demn us, yet pomised to correct us, Psal. 89.31, 32, 33. (5.) Gods loving-kindnesse remaines still: we have lost a Friend but not a God, Jer. 30. & 46, 28. (6.) God hath neither done her nor us any wrong: He had best right to her, and had fitted her for himself, and said, That he would have her [Page 83]where he is, Iohn 17.24. Exod. 33.32. Isa. 49.1. not only God knew her name, but in Scrip­ture Phrase, God knew her by her name, (which is much sweeter), and he called for her by her name, (7.) She died not as a fool dieth, 2 Sam. 3.33. we had no such cause to mourn, as David for a wicked Absolom, whose destruction he might justly fear: she went but from the low­er, to the higher house, to her Fa­ther and our Father, John 20.17. And therefore in regard of her it may be said, as Christ said, if we loved her, we would rejoyce be­cause she is gone to the Father, John 14.28. Its sweet when God fits When God calls us from death to life, before God calls us from life to death. 1 Joh. 3.14. before, he calls us away, (8.) Consider we the Change that she hath made; lest us, for better Friends: she dearly loved the peo­ple of God, now she is with onely Saints, and they freed from corruption and temptation. Do­ctor Taylor blessed God that ever he came to prison, because there he had the company of that Angel of [Page 84]God, Mr. Bradford. Oh what is Heaven then? Themistocles about to sell some Land, bid the Cryer proclaim, that who everwould buy it, should have good Neighbours, as if they added to the worth of the purchase. Oh how sweet, is a Heaven full of blessed Saints! for Christ to be here with Paul is great security, but for Paul to be with Christ is perfect felicity. She could not here see Gods face and live, Exod. 33.20, 22. therefore she was willing with Augustin to dye, that she might see it, and that more clearly, (9.) The very body now laid to sleep, shall rise again: Hence some think that Sarah is 8. times in one Chapter, called A­brahams dead. Gen. 23. because of the hope of the resurrection. Fi­ducia Christianorum, resurrectio mortuorum. Ter­tull. this Paul fully proves, 1 Cor. 15. and not only a mortall and a cor­ruptible body, but (as pointing to himself,) he saith (this) mortall shall put on immortality, and (this) corruptible, 1 Cor. 15.53. Credo resurrectionem hujus carnis, [Page 85]said the Primitive Saints, Iob 19.25, 26, 27. See how Christ confutes the Sadduces, Math. 22.29, 30. yea and she shall rise again, though with the same body, yet far more glorious; as the same bell new cast: as iron fomerly rusty, now glossy in the smiths forge, is still the same, yet more glorious, so shall the Saints bodies be like Christs glorious body, Phil. 3.21.1 Cor. 15.53. &c. No more thirst, hunger, or sorrow, Rev. 7.16, 17, & 21.4. no more death but shall be as the Angels, Luke 20.36. Ejus est timere mortem qui ad Christum nolit ire, said Cyprian, let them fear death who are loath go to God: (10.) Though she shall not return to us, yet we shall go to her, 2 Sam. 12.23.

8. Let us lay hold on eternall life, make sure of salvation, 1 Tim. 6.12. We cannot make sure our houses, our Estates, our Friends, our lives, but we may make our election and salvation sure, which [Page 86]is far more sweet and needfull, 2 Pet. 1.10. consider how short our time is here. The last week we enjoyed her, now her seat here is empty, as sometimes Davids was at the feast, 1 Sam. 20.18. but she is placed for eternity, let our thoughts much run upon eternity. It's said that Mr. Wood after some holy discourse, being at dinner, fell a musing, and cryed out for near half a quarter of an hour together, (for ever, for ever). A great Sir. T.M. man of this Nation being in pri­son for that which he called his Conscience, his Lady coming to him, did chide him, that he would not do as others did, and so live at his own gallant house with his wife and children; Wife (said he) if I should do so, how long think you I might live; I think said she, you may live these 20 years; well said he, it is but 20 years, (and yet its not likely that I should live so long,) yet they would end, but I must be after that for ever and ever. Mind we eternity; if that [Page 87](as once one said) be well looked to, all is well looked to.

9. Let us lay up some Cordialls against our own death, which may comfort us in such an hour. First Cordiall, Consider that though death (which is unavoi­dable) will break many near bonds, as (1.) the union twixt near kinted and acquaintance, nay twixt Mother and Children, which are one blood, (2.) yea nearer, the union twixt Husband and Wife which are one flesh; nay (3.) yet nearer, union twixt body and soul which are one person, yet there are 3 better unions or bonds which death cannot break, as (1.) the bond of the Covenant twixt God and his people: the Co­venant is everlasting though we be mortall and dye, Ier. 32.40. Many hundreds of years after A­braham Isaac and Iacob were dead, yet God saith, that he was still their God, [I am, and Math. [Page 88]22.31, 32.] namely their God in Covenant, and they then alive to him; God is as well their God, when they are rotting in their graves, as when flourishing in their houses: God promised Iacob, Gen. 46.4. that he would go down with him into Egypt, and he would (surely) bring him up a­gain, yet Iacob was dead ere he was brought out of Egpyt, but Gods promise still was of force, (2.) the bond of union twixt the believing soul and Jesus; this marriage-knot, death cannot break. When Christ dyed, death seperated twixt his body in Iosephs tomb, and his soul in paradise; yet the union with the godhead was as firme as ever, so here, though the naturall union twixt soul and body may be dis­solved by death, yet not the My­sticall union twixt the soul and Christ: (3.) the bond twixt the soul and eternall life, is not dis­solved by death, the believer hath not onely right to it by purchase, promise, &c. but hath possession, [Page 89]the beginning of eternall life al­ready, earnest of heaven here, John 3, 36. and though temporal life, may fail, yet this other here begun, will never end. Some tell us of a temporall Kingdome of Christ, that must onely last cer­tain years, is yet to begin and must have an end: but the Scrip­ture saith that its begun (not after, but in the dayes of those Kings) Dan. 2.44. and shall last for ever, even for ever, and ever, Dan. 7.18. (so shall the beleevers eternall life, here begun, never end.) 2d. Cordiall, that though the grave be our long home, yet it is not our lasting home, its our long home, Eccles. 12.5. but not our last home. A godly man doth, as Myconius writ to Luther, mori vitaliter, non lethaliter, dyes to live: he dyes as corn dyes to spring again, and that more gloriously; as a grain of wheate cast into the ground, riseth again with more beauty, blade and eare, 1 Cor. 15. 20, 21. 3d. Cordiall; Consider, [Page 90]that to godly men death is not an eeven bargain, but great gain, Phil. 1.21. The sting of death is gone, but the honey is still to be reaped: all ill is gone by death, it cures them of all sin, sorrow, possibility of sinning or suffering from man or devil. Christ our Sampson hath slain this Lyon death, and brought us honey out of the carcase of it; we not onely may, but we must needs dye, 2 Sam. 14.14. must is for this King. We use to say that ne­cessity hath no law, but for death there is both necessity and law; ne­cessity, by reason of our constituti­on and corruption, our bodyes are like tents patcht up of a few bony sticks, covered over with skin and flesh: our food and cloathing shew our death, we feed on dead beasts, and often wear their hides and fleece; death was born with us into the world, rockt with us in the cradle, bred in the bone, will nor out of the flesh; we tra­vell, work, lodge, lye down with it daily, we cannot out run it; but [Page 91]especially sin hath so fretted all the threads of our garment, that it easily falls in peices: we do not dye because we are sick, but be­cause we have sinned; yea though Christ hath not taken away the course of death, yet hath he taken away the curse of death, and made it to be every way for our advantage. We do not think it any losse to part with an ague, the stone, &c. cold water out of our shooes: no more losse hath a god­ly man by dying; its our perfecti­on, Luke 13.32. not our destru­ction; a way to rest, Rev. 4.13. not ruine; it brings us home, 2 Cor. 5: to our kingdomg. Fourth Cordiall, Consider, that to a godly man, death is a most happy change, Iob 14.14. thereby is neither body quite lost, nor soul lost; we lose not our friends, nor any goods that we have need of, or use of, Prests wife of Exeter. (for as that Exeter-Martyr said, In Heaven money bears no worth, is not currant); we shall then (and not till then) be above ordi­nances, [Page 92]1. We shall need no re­pentance, &c. shall have better houses, friends, &c. Here are no­thing but changes, sorrow and joy, health and sicknesse, changes in body soul and estate; but death ends all changes, there shall be no more. 5. Cordiall, Though here we part, and lye down in severall beds at night, and at several hours, yet we shall comfortably meet again in the morning, 1 Thess. 4.17. Psal. 49.14. My dear and tender Who dyed in. December, 1634. father, and my onely Janu­ary, 1636. son lye interred at Bradfield, where I was born in the Westri­ding of Yorkshire. My dear and lo­ving Janu­ary, 1652. mother lyes interred at Pattrington in the Eastriding of of Yorkshire, where my eldest daughter and husband (Mr. Ma­thew Woodell) then Pastor there, didolive. And now my dear and pretious De­cember, 1657. wife, I interred in Hull: and where we shall be sown in the Earth, the onely wise God knowes: but erre long all the Eagles shall flock to the carcase, [Page 93] Luke 17.37. Sixt Cordiall, Con­sider, though the streame be gone, yet the fountain is as full as ever: we that live in Hull, oft times see the cocks that convey water to private houses, cut off, yet still men may freely go to the spring; so we have a God, a Christ, a pro­mise still, as fresh, as full as ever; Open our mouths wide, suck hony out of this rock, God careth for us, 1 Pet. 5.7. Nimis avarus cui Deus non sufficit, he is too covetous whom a God cannot suffice: Lu­ther said, Lord do with me what thou wilt, since thou hast pardon­ed my sin.

10. Learn we to price Gods Ordinances, as this deceased Saint did above her necessary food. When Christ was hungry, Mark 11.12. and went to a fig­tree and found no fruit to eat, v. 13. yet when he came to the Ci­ty Ierusalem, v. 15. he went not (that we read of) to any victual­ling house, but to the Temple, and [Page 94]taught, shewing it was his meat and drink to be doing his fathers will. In former times want of bread was Englands misery: we read in Queen Elizabeths days, that such a man was one of the 4. or 5. Preachers in such or such a Coun­ty; in her dayes Mr. Tavern [...]ur Sheriff of Oxfordshire, did in Cha­rity (not ostentation saith Mr. Fuller) give the Schollers a Sermon at St. Maries in Oxford, with his Gold chaine and sword. And be­fore that, in King Henry the 8. and Queen Maries dayes, how would some have given whole cart-loads of hay or corn for a few Chapters in the New Testament. But alas, our fault is surfetting, contempt and loathing of the Manna, as its said of us in regard of ears of corn, That if there be much scarcity of corn, the poor pine; if great plen­ty and cheapnesse, the rich repine: so its for soul-food, When great store of it, many slight it. Hereto­fore was sad perfecution: when Ioan Clerke (said to be a godly wo­man) [Page 95]was forced by the bloody Papists to set fire to burn her dear Father William Tylsworth, who was burnt for the Gospel at Amersham in Buckinghamshire, and many suffered much for private meetings wherein they did pray for them­selves, the Church and State: but now we are in more danger of sleighting, or of hypocrisie; to pro­fesse the Gospell and the service of God only for reward, (which An­tigonus so condemned) yea for re­ward and advantage amongst men; nay many in these dayes, that in times of persecution seemed for­ward, are now Apostatized, and gone back. Diogenes once in a great assembly went backward, at which all the people laughed him to scorn; whereupon he told them that They might rather be ashamed, who had so long gone backward, and declined from good manners and conversation; oh! how many hath Satan cheated and seduced of late from the ordinan­ces, and holy practises!

11. Learn from her, to be ve­ry tender and watchfull against the least sinne: how afraid was she of the very appearance of evil? how did she mourn for originall sinne, which both is in its nature a sinne crosse to Gods pure law, 1 John 3.4. defiling our whole natures; and the sruit and effect of sin, Dr. Prid­eaux. as Adams sin, which (as a learned man saith) was peccatum originans, ours peccatum originale, & the cause of sin, the spring of our actual sins. How did that poor wo­man cry to King Solomon, of a dead childe found in her bosome; so may we, (though not quite dead) yet, of that deadnesse in our hearts to what is good, as Paul, Rom. 7.24. that while we carry a dying body without, we are pestered with a body of death within; nay alas, often we are guilty of much sin in our inside, when it appears not yet in our practise. Christ said to Iudas, Iohn 13.27. What thou doest, &c. He was then doing, [Page 89] viz. betraying, murthering of Christ, whilest he was at supper, There are not onely strong bony sins (so [...] notes.) Amos 5.12. But sins of o­mission, which Bi­shop Usher so Com­plained of. he was murthering of Christ in­wardly; what sin we would do, but cannot, dare not, or are pre­vented, that we do in Gods ac­count, Josh. 24, 9. Balak is said to warre against Israel, because he gladly would, but durst not: so speculative adultery, Math. 5.28. and heart-murder, 1 John 3.15. is loathsome to God. Mr. Howel tells it as a strange thing, that a Serpent was found in the heart of an English man, when he was dead; but alas, this old Serpent is by sad experience found to have too much power in many of our hearts whilst alive: labour to with­stand the first beginnings of sin, else you will find (though you are no great Logicians) that if you yeild the Premises, you can­not deny the Conclusion. Austin saith that his good Mother Monica by sipping and supping when she filled the cup to others, came at last to take a cup [Page 90]of nimis sometimes.

12. Learn from her to love godlinesse above all empty va­nities and fading joyes: I do not discommend decency in your garbe (our Chronicles tells us that starching is but an invention brought out of Flanders hither by Mrs. Dinghen in the year 1564. not a 100d. years since) nor the use of lawfull things in a right way, but look upon piety and godlinesse as your life, 1 Pet. 3.7. And your choicest Ornament, 1 Pet. 3.3, 4, 5. as you know that was the very joy of the heart of your dear Mo­ther. Diogenes could say of a fair woman without virtue, ôh quàm bona domus, sed malus hospes: but make you Moses choice, Heb. 11.25. and Davids choice, Psal. 4.6, 7. account not gain to be godli­nesse, but godlinesse to be your gain, 1 Tim. 6.5, 6. Learn from her not to content your selves with glittering, yet dead morall virtues, which very Heathens had, (though Austin and Prosper deny [Page 91]that) but look to living saving and distinguishing graces: you know how carefull she was this way, though she was well furnished with morall virtues. Scipio (that gallant Roman and Conqueror of Affrica) had a Son that had no­thing of the worth of the Father, but onely his name: he was cow­ardly and dissolute, who coming into the Senate-house with a ring on his finger, having his Fathers picture livelily engraven, the Councell made an Act of State, forbidding him to weare that ring, who would not imitate his Fa­thers virtues: and Alexander see­ing a Cowardly Souldier of his own name, bad him be vali­ant or forsake his name. I have not hitherto had any discomfort in you, nor any visible grounds of fears; yet I beseech you, let her that is dead, but yet speaketh, prevaile with you, not to sit down in any State, that may consist with reprobation and damnation; love the power of godlinesse.

13. Seeing we have parted (though to her advantage) with such a helper, adviser, &c. learn we to run more to God, to fly to Christ for Counsell, and support, daily; and lean lesse to Creature Comforts, (which Luther calls consolatiunculae Crea­turulae;) Christ (said the dying Martyr in his Letter to his sad wife) will rock the cradle, wash the dishes, do all for thee that thou wantest; if we thus run to him here, we may sweetly resigne up our selves to him hereaster, and say with Wigandus, Do sordes morti; caetera, Christe, tibi. Hos. 6.1. Be sure to make God your friend (o­ther friends we see will leave us) and whosoever hath him a friend in Heaven, shall not want friends on Earth, as namely his own conscience within; godly men, so far as regenerate; yea ungodly men so far as good, Prov. 16.7. As Cyrus, Darius, Ez. 6. &c.

14. Learn we to be willing to be at Gods disposing, in what con­dition he sees fit: we are worst when we are at our own dispo­sing, and best when at Gods; trust God, who hath been with us in the six troubles, that he will be with us in the seventh; yea through the fire and water, Isa. 43.2. Its good Scripture- Logick for a Saint to argue thus, God hath done thus for us, therefore do for us still O Lord: thus Psal. 85.1, 2, 3, 4. in the 3 first verses are six [Hasts] thou hast, thou hast, &c. and all to usher in the fourth verse, therefore do for us still. Numb. 14.19. thou hast pardoned, therefore do pardon, 1 Sam. 17.37. 2 Cor. 1.10.

15. It drawes towards even­ing, let us be packing up, pack up all our Comforts in God, and then we shall never lose them, Ipse unus (saith Austin) erit tibi omnia, quia in ipso uno beno, in­sunt [Page 94]bona omnia; quiet not our selves in any riches on this side in­finite; nor in any gold on this side Eliphaz. his gold, God himself, Iob 22.25. nor in any thing that may consist with hell. Plutarch tells of a great Gentlewoman of Ionia, that shewed to the wife of Phocion all her rich treasure, pearls and jewels which she had: Phoci­ons wife again shewed to her, her Husband, saying all my riches and jewels are in my Husband, so should we say of God, Habet om­nia qui haber ha­bentem onania. Psal. 73.25. and with Bernard, ipse deus sufficit ad praemium. When the States of Venice shewed to the Spanish Embassadour the rich treasury of St. Mark (as they call it) in Ve­nice, which is so cryed up through the world; the Embassadour groped underneath to see if it had any bottome, and being asked why? he answered, my Master the King of Spain his treasure dif­fers from yours, for his hath no bottome, (meaning the Indies). We may soon find a bottome and a [Page 95]vanity in all earthly, but not in God, not in Heavenly treasures, which are unsearchable, Eph. 3.8. The mother of Iohn Galear, Duke of Millain, when her husband was dead, caused a Coyn to be stamped with this Motto [Sola facta, solum deum sequor]: while her husband lived, he too much doted and trusted on him, (as perhaps she did 1 Tim, 5.5.) but now found that she got good by that which she thought would have been her ruine: it made her more pack up all her Comforts in God.

16. Take heed in these sedu­cing times, that you be not drawn aside, from the faith which you have been taught, Col. 2.7. hold fast the form of sound words, 2 Pet. 3.17.2 Tim 1.13. Many much delight in new and strange words, and love [...] and [...], af­fect new and uncouth expressions, which Austin of old and Luther since observed, are very prejudi­ciall to the truth, and usually when men Coyne now Pharses, [Page 96]they are about to forge some new Doctrines, Did we more mourn aright for our sins, we should pre­vaile for the remo­ving this unclean spirit of error out of our Land: com­pare Zach. 12.12, 13, 14, with 23, 2. non parum interest ad Christianam venitatem, quibus ver­bis utamur, saith Austin, quia ex mutatâ temerè phrasi secuta esi dog­matum mutatio. Satan that old Serpent is subtill and hat hhis Methods, depths, devices; and hath his factors lying in every corner, with their [...] and [...], plausible words and fair speeches fine phrases, Rom. 16.18. such as have their [...] and [...] and [...], Eph. 4.14. their coggings sleights, toylsome craft, and Methods & all to deceive; take heed of itching eares, 2 Tim. 4.3, 4. hearken to whole some words, and doctrine that is accor­ding to godlinesse, 1 Tim. 6.3. you know how sound, how established, and careful she was this way whom no thing would divert, but like that devout pilgrime, travelling to Ie­rusalem, and by the way visiting many Stately Cities, Townes, Buildings, &c. and meeting with many friendly entertainments, yet would still say, I must not [Page 97]stay here, this is not Ierusalem: and so, do you and I.

17. Prepare we for our own death, that we may not be dis­mayed and troubled thereat which is approaching and inevita­ble. God hath given us fair warn­ings to prepare for death, both by this breach in our own family, by the great mortality in these dayes in the Country and Nation about us, yea death is in our own backs and bones. When Christ was transfigured on the mountain, Moses and Elia (long since de­parted hence) talked with him, & would you know what discourse they there had? the text tells us; it was about death, Luke 9.30, 31. well may we then often seriously meditate of it, and yet how backward are we herein, Deut. 32.29. Lament. 1.9. How prone to forget our latter end, like men in two boates on a river, they in the one boate see the other, as they think, go swiftly; but their own boate seems to stand still, or move [Page 98]but slowly, so we see others dy­ing and decaying, yet are we prone to think that we may still live long; but alas, Omnia sunt homi­num tenui pendentia filo, Et subito casu quae valuêre ruunt: Now to enccu age us against the time that death come and seize on us, Con­sider of these 7 meditations. (1.) that Jesus Christ hath gone through the grave and sweetened it, taken away all curse from it, and made it a sweet bed to sleep in for a time, Isa. 57.1, 2. The Welch men were never use to flye, till their Generall or Leader flye: shall we be afraid to follow such a Leader, who will be with us, though we go through the valley of the shadow of death. (2.) As Christ hath sanctified the grave, so he hath provided mansions and resting places for his in glory, and is gone before, to welcome us to glory: as he came for us, from Heaven to Earth, so is he gone for us from Earth to Heaven to inter­cede for us in life, and to enter­tain [Page 99]us at death: we shall not be strangers there, Iohn 14.2, 3. (3.) Our debt is fully paid, we are not in danger of any arrest, or prison, our sins are fully paid for, to the utmost farthing: our sins though many, are but the sins of men, but the satisfaction is by the payment of God-Man; who gave not his Heaven and Earth but his very Self to pay to the full. (4.) Consider that we are not to stand and appear in our own rags, but in such a robe wherein God himself can find no spot, and therefore may rejoyce in the thought of that appearing before God, Rev. 19.7, 8. [Let us be glad and re­joyce, &c. and why? to her was granted, that she should be arrayed in fine linnen clean and white, which is the righteousnesse of the Saints.] (5.) we shall not dye (for our times are not in mens, but in Gods hands, Psal. 31.15.) till Gods work be wrought in us; and till his work be wrought by us; till his work be wrought in us, and [Page 100]so we fit to dye; As Christ took not a­way the be­ing but the raigning of sin, so nei­ther took he away the being but the hurt of death: sin in the godly is like those beasts, Dan. 7.12. whose do­minion was taken away, but their being is prolonged for a time. like ripe fruit, fit for the barn, Iob 5.26. and till we have finished our work, Iohn 17.4. The work of payment and purchase is by Christ, fully wrought for us; and that work of duty and obedience that God hath sent us into the world to do in our generation, shall be wrought by us, we shall finish our testimony ere we depart, Rev. 11.7. (6.) Death when it comes, will be our very good Friend, (as old Mr. Iordan used to say) it will not kill a Saint but kill his sin, (non mors hominis, sed peccati;) sin brought in death into the world, and death carryes sin out of the world. Christ doth that for us by death, which he did not do by grace for us, at our first conversion; for then he took away the raigning, but never till the wall fall down by death, the in-being of sin; death, is to such the out-let to sin and sorrow, and the in-let to perfect glory, mors est sepulcrum peccati: And death will do that for us, which [Page 101]all Friends and Physitians could not do to the body, cure us of all pains, diseases, &c. as Hugh La­verock and Iohn Aprice, two Mar­tyrs in Queen Maries dayes burnt at Stratford-Bow, whereof one was blind, the other lame; one said to the other, Be of Comfort Bro­ther, My Lord of London is our good Physitian, he will help you to legs, and me to eyes for ever. (7.) Fear not the paines of death, see the joy of the Martyrs in their death: Remember how patiently, comfortably, cheerfully, this ser­vant of the Lord dyed; you are frequent in reading the book of Martyrs; see how old Latimer, when ready to suffer, urged that promise, 1 Cor. 10.13. God is faithfull, who will not suffer you to be tempted, above that you are able, &c.

18. Search we our hearts, Lam. 3.39, 40. and beg we of God to know why the Lord contends with us, what Ionah, what cursed [Page 102]thing there is amongst us provo­hing the Lord, Iob 10.2. Learn we the voice of the rod; for we may say of sin, what Martha said to Je­sus, John 11.21. if sin had not bin here, our dear Relation had not dy­ed.

19. Seeing we are under the Lords rod, let us more avoid, and watch against our sins: learn we the sweet lesson of Elihu, Iob 34.31, 32. Surely its meet to say unto God, I have born chastisement, I will not offend any more, &c. And that of Christ, John 5.14. The Lord puts us in this boyling pot to take away our scum, Ezek. 24.6. puts us in the furnace to take away our drosse, Isa. 1.25. into the water, to whiten us, Dan. 11.35.

20. God whips us to sharpen us in the wayes of God, we have gone too slow a pace, let us now be zealous and amend Rev. 3.19. per vineula cresco, is the Saints motto; they grow better by affli­ctions.

And now as Ioseph sometimes put off his prison Garments, when he went in to King Pharaoh, and put on his robes; so this Friend of Christ, hath put off the rags of mortality, and put on the robes of immortality. And if we had such an officer in use amongst us, as once was amongst the Greeks, which did measure the monu­ments of persons, when they were dead according to their vertues, and good conversation in their life, then might she have had a chief Sepulcre, 2 Chron. 32.33. Sic mihi contingat vivere sic (que) mori;

I may now say, what a Pious and Learned man said before me, and so conclude.—