THE MONUMENT OR TOMBSTONE: OR, A SERMON PREACHED at Laurence Pountnies Church in London, Novemb. 21. 16 19 at the funeral of Mrs. Elizabeth juxon, the late wife of Mr. john juxon.  
By STEPHEN DENISON Minister of God's word, at Kree-Church in the honourable City of London.  Pro. 10. 7. The memorial of the just shall be blessed, but the name of the wicked shall rot. Math. 26. 13. Wheresoever this Gospel shall be preached in the whole world, there shall also this that this woman hath done, be told for a memorial of her. 
The third impression.  
LONDON, Printed by Richard Field dwelling in Great Woodstreet. 1620.   

TO Mr. JOHN JUXON, CITIZEN OF THE FAMOUS CITY OF London, and his five children, whom I love in the truth.  
STEPHEN DENISON wisheth increase of all true happiness and prosperity.  
Dear friend, it hath been my purpose a long time, to give some public testimony before I die, of your love and kindness showed unto me: and considering that God hath offered such an opportunity as this, I thought I could not do less, ●…hen to testify my thankfulness unto you, and to▪ ●iue Gods Church an occasion, both to bless God for you, and to remember you & yours in their prayers. I do acknowledge that you have been, and so unto this day you do remain, the most faithful friend, and bountiful benefactor, which hitherto I have found upon the earth. You and your worthy wife now deceased were the good Shunemites, which gave me the first constant entertainment in this City. Your care over me hath been great, your faithfulness true, and your bounty to me not little. I am persuaded God will bless you for it, and that Gods dear people, will love you for it; and for mine own part I shall still remain in your debt, to pray for you, and to do you the best spiritual good that I can. God hath deprived you of a virtuous wife, and me of a dear friend; but the will of the Lord is good and he knoweth what is best. Comfort yourself concerning her death, by the sound experience which you had of her godly and virtuous life: and remember with joy, that which drew tears from you at her death, to wit, what a great care she had of your soul whilst she lived. Remember also with comfort those excellent marks which were in her, which you saw in her, and knew in her, as well as myself. I confess you have a great miss of her many ways, but the consideration of her undoubted happiness, must comfort you concerning that miss. Labour you to make a good use of her visitation and death; let it move you to renew your covenant with God, and to be mindful of your own mortality, to prepare for it in due time, to work out your own salvation with fear and trembling. Get oil into your vessel whilst you have time, that so you may be ready when the Bridegroom cometh, to enter in with him. And now give me leave to speak a word or two to your beloved children.  
You M. john juxon the first borne, let me exhort you to fly the lusts and vanities of youth, and give your mind unto goodness: remember your Creator now in the days of your youth. Learn with Timothy to know the Scriptures of a child: as you are the first borne in age, so be you the first borne in grace; be an example unto the rest of the children in virtue and staidness: fulfil the prophecies which go of you. Your tender father rejoiceth in you, and hopeth that grace is in some measure begun in you; and for my own part I hope good of you, therefore be you good.  
A●d you M. Thomas juxon, let me admonish you, not to turn the grace of God into wantonness: use that capacity which God hath given unto you, for the glory of God: be careful to give your mind unto learning, and to know God: be obedient to your parents; fear God and keep his commandments, for this is the whole duty of man, as Solomon saith, Eccles. 12. And otherwise, if you will not hearken unto this, then must I say with the same Solomon: Reiòyce ● young man in thy youth, and let thine bear't cheer thee in the days of thy youth, and walk in the ways of thine heart, and in the sight of thine eyes. But know thou, that for all these things God will bring thee into judgement. Eccles. 11. 9  
And you Mistress Elizabeth juxon, let me put you in mind, that as you bear the name of your virtuous mother, so you would be careful to follow her godly steps: be you diligent to hear God's word preached, and to read the same in private every day; meditate that which you hear and read, and be careful to practise that which you learn, both in your general and particular calling. For these were the stops of your worthy mother.  
And you Mistress Sarah juxon, remember also after whom you are named, to wit, after Sarah the wife of Abraham. Be diligent to read the story of Sarah in the book of Genesis, and follow her in all things that are good and imitable. And remember the words of the Apostle, that women are the daughters of Sarah so long as they do well, 1. Pet. 3.  
And lastly, you mistress Marie juxon, if God shall give you life to live to come to years of discretion and understanding, consider what I say unto you. You are named after the blessed virgin Marie. As she therefore conceived Christ in her womb, so do you conceive him in your heart. As she pondered the words of the sh epheards in her heart, so do you meditate of the word of God day and night. Yea consider what graces were in her, and labour for the same. Yea let me say unto all you three pure virgins, beware you of the sins of the times, take heed of following the vain fashions of the world, take heed of pride, take heed of whoredom and all manner of uncleanness: have a care with whom you consort yourselves: marry not without the consent of your parents or governors, and be sure that you marry in the Lord. In a word, be careful to read and consider the marks which were in your mother, and labour to find the like in yourselves. And thus you shall lead a blessed life, and accomplish a happy death, and at the last shall come to that heavenly kingdom, whither your dear mother is gone before. Unto the which heavenly kingdom, the Lord of his mercy bring us all for jesus Christ his sake, Amen.  
Yours in all Christian duty, STEPHEN DENISON.   

TO THE READER.  
COurteous Reader, I have been exceedingly importuned, and that by many worthy Christians, for the marks which our worthy sister deceased left behind her. I could not tell how so well to satisfy the religious request of my brethren in this thing, as by making public for the common good both the Sermon and the Marks. Here therefore I offer them to thy Christian consideration; read them with a single eye: weigh them well; and if thou reap any benefit, give the whole glory to God, and remember the unworthy writer in thy prayers.  
Thine in the Lord, S. D.   

THE MONUMENT, OR TOMBSTONE.  job 7. 3. 4. So am I made to possess the months of vanity, and wearisome nights are appointed to me: when I lie down, I say, when shall I arise, and the night be gone? and I am full of toss to and fro, unto the dawning of the day. 
IN the first verse of this chapter the holy man job layeth down a general position, to wit, that the days of moral man are like the days of an hireing: and this position he laboureth to make good in the subsequent or next ensuing verses, and that by declaring wherein the comparison stands between the days of an hireling and the days of mortal man, these words following: As a serua● earnestly desireth the shadow, and as a hireling looketh for the reward of h● work, so am I made to possess the m●neths of vanity, and wearisome night are appointed for me, etc. This is t● coherence.  
Now this text is for the matter it a lamentable complaint, where for order and methods sake, we m● take notice of two points, first of t● person complaining, and that was I in this word I. Secondly, of the ma●ter of the complaint, which is twofold. First, for the vanishing of 〈◊〉 time, in these words, So have I ben● made to possess the m●neths of vanit● Secondly, for the tediousness and extremity of his pain, in the rest of t● text: And wearisome nights are opposed unto me: when I lie down, I say, when shall I arise, & the night be gone? and I am full of toss to and fro unto the dawning of the day.  
So am I made to possess the months of vanity. It may here be demanded in the first place, what is meant in these words by vanity. Unto which just demand for the clearing of the text, I answer, that this word vanity is taken in two senses in holy Scriptures, viz. sometimes for the vanity of sin, and so it is used in Psal. 119. 37. where David intreateth the Lord to turn back his eyes from beholding vanity, that is, from beholding sinful objects. And in deed my dear Christian brethren, sin is justly styled by the name of vanity, for there is no vanity to the vanity of sin. For how vain a practice it is for a little momentany pleasure, and for a modicum of transitory profit, that a man or woman should set the glory of God, the merits of Christ, the kingdom of heaven, and their own salvation to sale, I leave it to your own conscience to judge. But for mine own part, I esteem wilful and desperate sinners to be the most vain and foolish people in the world. But concerning this kind of vanity job doth not speak in this place: for it is not meant that job had spent his months in the vanity of sin, as they do which spend their precious time in pricking & pinning, and painting and pampering, in running to stage plays, in haunting of taverns and alehouses, in prosecuting of unnecessary suits at law, and such like: for job indeed was none of this cursed crew: but he was perfect and upright, and one that feared God, and eschewed evil, as God himself gives testimony of him in the first chap. of this book, at the first verse: yea this blessed job was such a man, as that there was none like him in all respects in the whole world, at the least in his age and ●ime. For so it is said of him in the second chapter and third verse, of this holy book.  
We must note therefore and observe, that the word vanity is taken also in Scripture for the vanity of a sa●ing condition; and so it is used in Psal. 144. 4. where it is said, Man is like to vanity, his days are like a shadow that vanisheth: and in Rom. 8. 20. The ●reature is made subject to vanity: that ●s, to a fading condition. And thus the word vanity is used in our present ●ext: I have had as an inheritance the months of vanity, that is, vanishing and fading months, the abstract being put for the concrete, or vanity for vanishing.  
And wearisome nights, etc. Here it may be also inquired what it was that job endured in the night, for the which ●e terms his nights wearisome ●ights, or, as it is in the original, nights of labour. To this I answer: job endured three things in the nights, the which three things made his night●xs the nights of labour and unrest.  
First, he endured fearful dream and visions, as appeareth in this present seventh chapter and fourth verse where it is said, When I say, my bed sha● comfort me, my couch shall ease my complaint, than thou scarest me wit● dreams, and terrifiest me through visions. And this was a great passion; for i● is grievous to be scared with dreams ●ut it is more to be terrified with visions and apparitions of Angels whether good or evil. The want of natural rest unto a weak person is very tedious, but this addition of terro● and horror is much more grievous.  
2 The second thing which Io● endured in the night as well as by day, it was anguish of mind and trouble of conscience: For his calamity was heavier than the sand of the sea, th● arrows of God Almighty were within him, the poison thereof drunk up his spirit, yea the terrors of God set themselves in array against him, job 6. 2. 3. And this was matter of sore labour; for as Solomon saith, A man will be are his infirmity; but a wounded spirit, who can bear it? Prou. 18. 14.  
3. The third thing which job endured in the night, was extremity of pain in his body, expressed by very grievous and doleful fits; for when he lay down, he said, when shall I arise, and the night be gone? and he was full, or as it is in the original, he had his belly full of toss to and fro to the dawning of the day. And there is none which have had experience of extremity of sickness, but I hope they will easily acknowledge, that extremity of pain is a sore labour.  
Thus much for the clearing of the meaning of the words.  
Now before we come to the doctrines and instructions, one main question may be moved concerning the practice of job in complaining, whether he did well or ill in it? And to this I answer, that in many things job sinned in the matter of complaint, as in cursing the day of his birth, job 3. and in desiring for anguish to be cut off before his time, job 6. 9 and choosing to be strangled was like wise a great sin in him, job 7. 15. But in these words in the text, I take it that job did not mainly sin, (howbeit I do not excuse him altogether from infirmity,) but for his words used, they are warrantable; as for his secret affection, we have nothing to do with it, we leave it to God that knows it.  
You will then demand, Is it lawful therefore for such as are in distress to complain?  
To this I answer, that all complaint is not sinful. David complained in the si●t Psalm, that his soul was sore troubled, and ●et he sinned not. Hezechiah mourned like a dove in his sickness, Esay 38. 14. and yet for that is not justly to be reproved.  
But lawful complaint in time of extremity, must be joined with these limitations.  
First, it must not be with murmuring or repining against God, but rather with a patient submitting to his blessed will: so that though we do declare our grief, yet we must be content to endure it, in obedience to God; and we must learn of Christ, to say, If thou wilt that I shall drink of this cup, thy will be done.  
Secondly, our complaint must not be to the weakening of our faith: we must so complain, as that still we hold fast some ground of joy. For indeed we ought to rejoice evermore; and we should not mourn without hope, as the Apostle speaketh.  
Thirdly, our complaints must be moderate; for there is but a time to mourn. We ought to find time, as well for the declaring of God's mercies which we have received, as to express our griefs, or else we are greatly unthankful.  
Thus much for the meaning. Now come we, by God's permission and assistance, to collect such doctrines and instructions as may make for our edification.  
Months of vanity. Where note we, that job speaking of his life, doth not term his months, months of certainty, as though he had a lease of his life, but months of vanitle, as implying that Man's life is very frail and 
2. Doctr.  subject to vanish away. And indeed there is nothing more frail, & more uncertain. For this cause the Scripture compareth our lives to things that are very inconstant: as sometimes to grass, which in the morning flourisheth & groweth, & in the evening is cut down and withereth, Psal. 90. 5. 6. And sometime to a vapour, which appeareth for a very little time, and afterwards vanisheth away, jam. 4. 14. Sometime to a weaver's shuttle, which quickly passeth from one side of the web unto the other. Sometime to smoke, which is driven away and dispersed with every wind or blast, Psal. 102. 3. Sometime to a shadow which declineth, Psal. 102. 11. And sometime to vanity itself, as in my text.  
God's Church and people have taken diligent notice of this frailty from time to time, and therefore have made account of short life. Hence it is that Abraham in his perfect health termeth himself dust and ashes, Genes. 18. 27. Hence it is that David saith, that his life is always in his hand, Psal. 119. 109. Hence it is that Paul saith, I am ready to be delivered, and the time of my departure is at hand, 2. Tim. 4. 6. Hence it is that the Church saith, We have here no abiding city, Heb. 13. 14. And hence it is that so many faithful Christians do so ordinarily remember their mortality & their grave when they lie down in their beds.  
And indeed very experience doth 
1. Reason.  teach us that man's life is frail. For do we not see young men die as well as old? Do we not see strong men die as well as weak? Do we not see wise men die as well as foolish? Yea do we not see Physicians die as well as patients? Yea there is none, rich or poor, high or low, noble or mean, which can promise himself to live for the space of one poor hour.  
Again, our lives must needs be 
2. Reason.  frail and uncertain, in respect of the manifold dangers whereunto they are continually subject. For first, they 
☜  are subject to infinite diseases, as to the pestilence, to the burning fever, to consumptions, to the gout, to the stone, to the dropsy, to the bloody issue, and to innumerable other.  
Secondly, they are subject to the stroke of Angels, to the layings in wait of enemies, yea to God's immediate stroke.  
Thirdly, they are subject to many sudden accidents. If they travel by land, they are subject to be taken by the eves and robbers, and to be left for dead. If they ride, they are subject to fall from their horses, and to break their necks. If they travel on foot, they are subject to take immoderate heat. If they eat, they are subject to take surfeit, though they eat never so little. If they fast, they are subject to grow into weakness. If they sit in thei● houses, diseases will grow upon them by much sitting. If they walk● abroad, a thousand dangers both over their heads and under their feet, and before them and behind them, and at their right hand and at their left do attend & wait upon them, and therefore how frail is the life of man?  
Yea but some possibly will object 
Object.  and say, Do we not see some men and women to live long? Do not some in our age attain seventy years, some eighty years, some ninety years, some an hundreth? and may not I hope to live as long as they?  
I do not deny, but God is able to continue thee long upon the earth, 
Answ.  though thy life be never so frail. But it is not thy safest course, my Christian brother, to make account of, or to expect long life. For if they which are strong, live until seventy or eighty years, yet we find by experience, that there be a great many which never see forty, some which never see thirty, some which never see twenty, some which never see ten.  
Yea but some, it may be, will further object and say, I am strong and lusty, 
2. Object.  I am young, or in my best years, I find no decay in my body; and therefore what reason have I to look for death?  
Alas poor soul, whosoever thou 
2. Answ.  art, thou art too prone and ready to deceive thyself. Hast thou never read, that Man in his best estate, that is, in his best years, in his best strength, in the very flower of his age, is altogether vanity? Read Psalm 39 5. and it will teach thee. Hast thou never read what joh saith in his 21. Chapter and 23. verse, where he testisieth, that One dieth in his full strength; his breasts being full of milk, and his bones being moistened with marrow? Read and consider, and be not incredulous, but believing.  
Now having proved the truth of this point, to wit, that the life of man is very frail and uncertain; and having answered the Objections which might be made against the same: it remaineth now to make application of that which hath b●ne delivered. And a threefold use we may make of this our frailty; to wit, an use of Reproof, an use of Instruction, and an use of Comfort. An use of reproof. And it may reprove diverse. First, such as have made a covenant 
1. Use.  with Death, and put the evil day far from them; which think in their hearts, that though a scourge come & pass through the whole land, yet it shall not come near them. Alas poor soul, what privilege hast thou to escape more than any other? art thou any jot the more safe, because of thy security? No verily. For when thou shalt say, Peace and safety, then shall there come upon thee sudden destruction. As Paul saith, 1. Thess. 5.  
Secondly, this may serve to reprove such as immoderately do seek after wealth, being as unsatiable in seeking riches, as if they and their children were not mortal, but immortal; as if indeed they were to live here always, and were to make provision for an earthly eternity. O foolish and filthy covetousness! when wilt thou say, It is enough? O vain man, thou providest with the danger of thy soul for many years, when it may be this night thy soul shall be taken from thee, and then whose shall these riches be which thou hast unjustly gathered?  
Thirdly, it may make for the just reproof of them which labour to persuade others that they shall live long. These are like unto them which promise others liberty, and are themselves the bondslaves of corruption. And in this many Physicians are too much to blame, which will make such large promises to their patients, as though it were in them to recover health at their pleasure, when as in the mean time the poor patient dieth under their hands.  
The second use is an use of Instruction: 
2. Use.  ction: for considering that man's life is thus frail, therefore hence we should learn to be humbled in ourselves. We must remember we are but dust and ashes, and therefore we must not have high conceits of ourselves: neither must we affect the too much pampering and pranking of the body. Alas, it may be thou art feeding nicely 
☜  and curiously to day; it may be thou art now pranking thyself in pride and in strange attire, or painting thy face with jesabel; and before to morrow thou mayest be dead. O earth, earth, earth, hear the word of the Lord; humble thyself before the Lord, in consideration of thy mortality. If thou wilt not humble thyself, thou hast just cause to fear that the Lord will humble thee, and bring thee low.  
Secondly, the consideration of our frailty must teach us, not to defer or put off our repentance: but whilst it is called to day, to call ourselves to a secret examination of our ways and courses, to humble ourselves for them, to renew our covenants with God of our obedience, and to turn from the power of Satan to God. Thou thinkest thou mayest do this soon enough when thou art old: but how dost thou know, whether thou shalt live to be old, or no? Or suppose thou live to be old, how dost thou know that God 
☞  will give thee repentance at the last, when thou hast hardened thine heart against him by thy sins? Therefore, whilst it is called to day, either now turn or never, either now repent or perish. Either seek the Lord in time whilst he may be found, or else never se●ke him.  
Thirdly, the consideration of our frailty must teach us, first to seek God's kingdom and righteousness, and to lay up for ourselves a good foundation against the time to come. We must labour to be rich in faith, that when death comes upon us, we may not slavishly fear it, but rather cheerfully embrace it as a most welcome messenger. It is lamentable to see what pains men take to go to hell, how they labour for the obtaining of their lusts and unsatiable desires, and in the mean time remain altogether void of care how they might attain heaven. O awake, awake, remember out abode here, it is but for a short time; but that estate which is to come, whether it be for happiness or woe, it is eternal, and without end. Therefore strive and take pains to enter in by the straire gate. We find by experience, things of value in the world, to wit, riches and honours, and high places, they are not attained without great meane● used: and shall we think that saving grace, & God's kingdom will be obtained without great striving? Let no man or woman deceive themselves: for if the righteous which labour hard in the use of means, as in hearing, in reading, meditating, in the use of the Sacrament, in conference, in keeping ●aith & a good conscience, in prayer, and such like: if such, I say, shall scarcely be saved, notwithstanding all their ●are and striving; then what shall become of such as strive not at all; or if ●hey do strive, it is very coldly and negligently? Surely such, unless they ●end their pace, they can never each their journey's end, which is the glorious kingdom of heaven. They will be found like travellers dead in ●he way before they half reach ●ome.  
The third and last use is for com●ort 
3. Use.  and consolation. For considering ●hat man's life is so frail; therefore first ●t may be a comfort to such as en●ure exile, or banishment, or imprisonment, or hard usage, or poverty, or sickness, or the like, they may remember, that their afflictions here cannot be long, because their lives are but short. Peace shall come, and they shall rest in their beds, Esay 57 2. and Blessed are they which die in the Lord yea saith the Spirit, they rest from their labours, Reuel. 14. 13.  
Secondly, the consideration o● shortness of life, may be matter o● consolation and comfort unto such a● believe; for now their salvation i● nearer than when they began to believe. What knowest thou, but tha● there is but a step between thee an● heaven? Thou art here this year, tho● mayest be in heaven before the next thou art here this month, tho● mayest be with Christ before th● next. Yea thou art here to day, tho● mayest be in bliss before to morrow O thrice happy estate! how woul● men admire the happiness of such beggar as were in possibility every hour to be advanced to a kingdom? And how much more admirable is the estate of every true Christian, who stands in continual possibility to be advanced to such an estate, as neither eye hath seen, nor ear hath heard, neither can it sufficiently enter into the heart of man to conceive? 1. Cor. 2. 9  
Thirdly, the consideration of our shortness of life may comfort all such faithful Christians as do desire to be freed from sin. Though Satan 
☞  and the world, and their own corruptions, do disquiet them for a time, yet they shall not always disquiet them. Death will come and that quickly, and then thou shalt sin no more, neither shalt thou be tempted ●o sin any more, but thou shalt be ●ike unto an elect Angel, yea like unto jesus Christ in perfect holiness & righteousness. Which estate God's children more affect than they affect the very happiness or joys of heaven. And thus much for the first doctrine.  
Months of vanity: Hence observe 
●. Doctr.  we in the next place, That afflictions sanstified are an especial means ● 
☜  bring a man or woman to a clear sight of the vanity of earthly things. job being greatly afflicted, and having his affliction sanctified unto him, was enabled out of the bottoms of his affliction to see that his months were but vanity. And the like may be said of David, who being sick● and weak, obtained withal an hol● contempt even of his very kingdom, and was content that Salom●● should be crowned King even in hi● life time, 1. King. 1. 33. The like w● read of Barzillai in 2. Sam. 19 33. 34▪ who when David offered him grea● honour and preferment in his Court he considering with himself that h● was now grown very old, refused the king's offer. And thus many Christians 
☞  which in time of health did too much affect riches and honours, and fineness in apparel, afterwards in time of sickness come to see the vanity of all these. To this purpose Solomon speaketh well in Eccles. 12. 4. that in old age, which is a laborious affliction of itself, the daughters of singing shall be abased: as implying, that though in health and youth, men or women stand too much affectionated to the vanity of earthly delights, yet in affliction and old age they shall attain the sight of the vanity of these things. So that afflictions are like unto the clay wherewith the blind man's eyes were anointed in the Gospel, and whereby he came to attain his sight, which before he wanted. Yea afflictions are like crystal spectacles, whereby Christians are helped much in the discerning and discovering of earthly vanity.  
And there be two reasons for the 
1. Reason.  evidencing or clearing of the truth of this point, to wit, That afflictions sanctified are special helps to bring to sight the vanity of earthly things. As first, because men and women in afflictions find by experience the helplessness of earthly things, they find that they may lie in pain and misery, yea that they may die, and be turned to dust, for any thing which their riches or honours can help them: and therefore they may easily conclude, How vain o Lord do I now find these things, upon the which formerly (fool that I was) I have so doted, and set my mind? Behold now I see and say with the Preacher, as I find also by evident experience, Vanity of vanities, vanity of vanities, all is vanity, Eccles. 1. 2.  
Secondly, in sanctified afflictions 
2. Reason.  men and women come to the sight 
☜  of the excellency of true saving grace: now they can value one dram of faith above many talents of gold; now they had rather have oil in their vessels, than treasure in their coffers. And the more that any one is brought to the sight of the true worth of grace, the more they are brought withal to the sight of earthly vanity. Do I see the price of heaven? Then I see the baseness of the earth. Do I see the excellency of the knowledge of Christ my Lord? Then I see all other things to be dross, and count them to be dung.  
Yea but some, it may be, will be 
Object.  too busy to object, that afflictions are more like to drive us from God then to bring us unto him, and that afflictions are dead helps of themselves, and cannot profit.  
Unto whom I answer, that afflictions 
Answer.  separated from the working of God's Spirit are indeed of no value; which is the reason that though Turks and Infidels have afflictions as well as Christians, yet they are no whit bettered by their afflictions, because indeed their afflictions are not sanctified unto them. And the like we may be bold to say of the written word of God. For the word itself separated from the Spirit cannot work. So that we put not this virtue of bringing to the sight of earthly vanity, in the very afflictions themselues, no more than we ascribe the recovery of the blind man's sight unto the clay wherewith his eyes were anointed. But this we affirm, that afflictions sanctified, that is, afflictions joined with the work of God's Spirit are excellent means to bring to the sight of earthly vanity. Yea had it not been for afflictions sanctified, there be many now in heaven which had never come there. And had it not been for afflictions, there be many prodigals in the world, which had not known (as they do know) what had belonged to the turning from the power of Satan to God. And therefore as I desire that there may not too much be ascribed to afflictions: so I would forewarn men to take heed how they make too slight account of them, considering to what excellent purposes God hath sanctified and appointed them; & considering withal the confessions of many sound and experienced Christians, which do ingenuously acknowledge that such and such afflictions were especial means to bring them to God.  
But may not afflictions lawfully 
2. Object.  be desired and prayed for, considering that they may be means, if they be sanctified, of much good unto us?  
To this I answer, that as we are not 
Answ.  to condition with God that he would never touch us with any affliction, but we must refer ourselves unto his will. So we are not to hasten afflictions 
☜  upon ourselves▪ and the rather because we know not what ability we have to bear afflictions, or what grace we shall have to make the right use of them. We may indeed pray that if afflictions be upon us they may be sanctified unto us, and it is an holy and necessary prayer: but to pray that God would scourge us, it is a presumptuous request, and doth savour too much of overweening our own strength. And if any for their presumptuous practice shall allege the example of David in Psalm 6. 1. that he prayed, not to be corrected in God's wrath, whereby he seemeth to be content that God should scourge him, so that it were not in his fury: to this I answer, that such know not of what spirit they are which thus reason. For a●t thou able to make as good use of afflictions as David was? I trow not. Secondly, David doth not absolutely pray for afflictions, but taking it as granted, that God would afflict him, he prayeth that the Lord would not afflict him in his wrath and fury. Therefore we conclude, that though much good be wrought by afflictions, yet that afflictions are not to be prayed for, or to be hastened.  
But to come to the use and application 
1. Vs●▪  of this point: Is it so that afflictions sanctified are an especial means to bring us to the sight of the vanities of earthly things? Then this should teach us in the first place, to take notice of, and to admire the excellent power of God, who is able out of darkness to bring light. For what is more unlikely, in the judgement of flesh and blood, to do good, than afflictions are? For by reason, when a man is sick, he is more fit to see the excellency of health than the vanity of it; and when he is poor, to see the happiness of riches, then to see their impotency. And therefore great and admirable is the work of our good God in all things, and particularly in the sanctification of afflictions. We may justly say with the Apostle, Rom. 11 33. O the depth of the riches both of the wisdom and knowledge of God: how unsearchable are his judgements, and his ways past finding out!  
Secondly, this consideration of the usefulness of afflictions must be an 
2. Use.  especial means to persuade us to patience under the cross, and to a willing submitting of ourselves under the mighty hand of God He is a wise and prudent Physician, he knoweth indeed what Physic is best for us. We have a great God to deal with when we are under afflictions, and if we submit unto him, he will raise us up. But if we walk stubburnly against him, he will walk stubburnly against us. God's wrath is like to the thunder & lightnings, which commonly hurt not soft and yielding bodies because they do not resist, but they exercise their force upon stout oaks and iron locks and bars, etc. So God deals gently with such as submit themselves, but if any resist, he will surely crush them and make them tame. They shall be sure to gain nothing by obstinacy against God, but increase of their miseries. Yea God will walk obstinately against his very elect if they resist his proceedings, as we see in the example of jonas: how did God persecute jonas with wind and tempests, yea how did he toss him into the seas, and plunged him into the hell of the whales belly, and never left him until he had brought him to submit to go to Nineve? And therefore 
☞  make a virtue of necessity; that which thou must suffer of necessity, suffer it with patience and willingly▪ It may be the Lord aimeth at greater good towards thee in thine affliction than thou art aware of. And therefore as thou art content to receive many a bitter potion at the hand of a physician in hope of health, so be content to drink of the cup which God hath tempered, in hope that it shall work for thy good.  
In the third place we must duly 
3. Use.  examine ourselves if at any time we have been afflicted; whether our afflictions 
☜  have wrought thus with us or no: viz. whether they have brought us to the sight of the vanity of earthly things. If they have, we may be persuaded that they are sanctified unto us: and we have great cause to be thankful to God for them.  
But if we have been scourged, and yet are never the better, we have just cause to be humbled, and to fear that our afflictions were never sanctified unto us. The Lord hath smitten us, but we have not grieved, he hath consumed us, but we have refused to receive correction; we have madeour faces harder than the rock, we have refused to return: as the Lord complaineth against the disobedient jews, jere. 5. 3. And thus much for the second Doctrine; to wit, That afflictions sanctified, are special helps to bring us to the sight of the vanity of earthly things.  
Painful nights: Or as it is in the original, nights of labour. Whence observe we, That it may befall the 
3. Doctr.  dear children of God, to be visited with painful and tedious visitations. They may be sick and grievously pained, and that not for a night, or for a day, but for nights, that is, for many night● together. The truth of this we see, first here in job: Nights of labour, or painful nights have been appointed unto me: for thus he complaineth.  
And that God's children may be visited with grievous pain, and with laborious sickness, it is further manifest by examples; as first by the example of David, a man after Gods own heart. For, how doth he complain in the sixth Psalm? That his bones were vexed, that he was weary of his groaning, that his eye was consumed with grief: and in Psalm 39 10. That he was consumed by the blow of God's hand: but especially in Psalm 38. Where he saith, That the arrows of God did stick fast in him, and his hand pressed him sore. That there was no soundness in his flesh, because of God's anger: and that there was no rest in his bones, because of his sin. That his wounds did stink, and were corrupt; that he was troubled and bowed down greatly. That he went mourning all the day. That his loins were filled with a loathsome disease. That he was feeble and sore broken: that he roared for the very disquietness of his heart, etc. And the like we see in the Church, Lamen. 1. 11. 12. where she saith, Behold and see, if there be any sorrow like unto my sorrow, which is done unto me, wherewith the Lord hath afflicted me in the day of his fierce anger: from above hath he sent fire into my bones, and it prevaileth against them. Yea, what pains did Christ himself endure in the Garden, when he sweat water and blood? and what torment upon the Cross when he cried, My God, my God, why hast thou forsaken me? I suppose, that at that time the pains of hell came about him, as it is said also in Psal. 18. 5. I suppose that then Christ descended into hell, when he felt the very fire of God's wrath in his soul for our sins, when the Lord withdrew the light of his countenance, and left him to the intolerable sense and feeling of his indignation. Now if David, a man so dear to God: if the Church, bought with so dear a price: yea, if Christ Jesus the Son of God, were left to this extremity of pains: than it followeth undeniably, That God's 〈◊〉 dear Saints and children may be 〈◊〉 with very grievous pain and sickness, with painful nights, yea with nights of pain.  
And for the proof of the second clause of the Doctrine, to wit, that God's children may be visited with long and tedious sicknesses, as well as with extremity of pain: consider we first the example of Aeneas, who kept his bed, and was sick of the palsy for the space of eight years, Acts 9 33. Secondly, the example of the poor man, john. 5. 5. who had an infirmity for the space of eight and thirty years, lying at the Pool of Bethesda.  
Thirdly, the example of the faithful woman, Luke 8. 43. who had an infirmity twelve years together, and had spent all her substance upon Physicians, and could not be healed of any. Yea, as Saint Mark is bold to say, She was never the better for her tampering so much with Physic, but rather much the worse, Mar. 5. 26. I might be large in the pro●fe of this point, but I will abstain. Come we to the reasons.  
And there be many causes wherefore God doth thus heavily and tediously afflict his servants.  
First, that hereby he might correct 
1. Reason.  some remainder of dangerous corruption lurking in them; according to that in Esay 27. 9 By this shall the iniquity of jacob be purged; and this is all the fruit, to take away his sin. Some 
☞  of God's children are subject to spiritual pride, some to rash anger, some to worldly-mindedness, some to infidelity, some to neglect of the best things, some to discontentedness with their estate. And the Lord he layeth 
●…  an heavy chain upon their loins, to correct and mortify their co●ruptions in them. And herein God dealeth like a skilful Goldsmith; he casteth his children into fiery afflictions; not because he means utterly to cast them away, but because he meaneth to take them out more pure, and purged from their dross of sin: yea he fineth them sevenfold, that yet they may be more pure.  
Secondly, God doth heavily afflict his people, of purpose to wean 
2. Reason.  them from the vain delights and pleasures of the world. And in this the Lord deals like a nurse; he anointeth the teats of the world with bitterness, to the end that his children sucking them might desire them no more. How came jacob to distaste and to forsake Laban's family, but by the affliction which he found by the change of Laban's countenance? Gen. 31. How came the Prodigal son to be weaned from the citizen's service, Luke 15. but by the affliction of hunger and want which he found in it? And lastly, how come many of the dear children of God to be so far mortified to the world, as that they desire to be dissolved, and to be with Christ, but by the bitterness of afflictions?  
Thirdly, God doth thus scourge 
3. Reason.  his Church, and afflict his children, for the trial of his graces in them; according to that in 1. Pet. 4. 12. Brethren; think it not strange concerning the fiery trial, which is come upon you to try you, etc.  
God afflicts his Church, partly for the trial of their patience, to see whether they will submit themselves unto him, as well in suffering as in doing his will: partly for the trial of saith, to see if they will believe against sense and feeling, and whether they will say with job, Though the Lord kill me, yet will I trust in him, job 13. 15. Yea the Lord afflicts for the trial of wisdom, to see if his children will endeavour to make good use of their afflictions and of their crosses. Thus God I say afflicts for trial.  
In the fourth and last place, God 
4. Reason.  sorely afflicteth his Church in this world, that he might the highlier advance it in glory in the world to come. For howsoever The afflictions of this present time are not worthy to be compared to the glory that shall be revealed, (as the Apostle speaks, Rom. 8. 18.) yet our light affliction which is but for a moment, worketh for us a far more excellent and eternal weight of glory 2. Cor. 4. 17.  
Thus the holy Martyrs, as they suffered most, so no doubt they are glorified most. And thus many dear Saints of God, which have endured a very hell of torment here, no doubt but they receive a more excellent heaven of comfort hereafter: as they have been partakers of the suffering, so they are of the consolation.  
But to come to the use and application 
1. Use. : Is it so, that God doth sorely afflict his dear children? Then this should teach us in the first place, not to judge or censure those which suffer, as though they were greater sinners than others. You know what Christ himself saith in Luke 13. 2. Suppose ye, that those Galileans were greater sinners than all other Galileans, because they suffered such things? I tell you nay, etc. And it was the sin of jobs friends to judge job an hypocrite, or a notorious offender, because the hand of God was so heavy upon him. Let us therefore learn on the contrary with God's Church, jam. 5. 11, To esteem them happy which suffer. Let us hope, that afflictions laid upon our brethren or sisters, are signs of God's love towards them, and not of his hatred. For whomsoever the Lord loves, he chasteneth, and scourgeth every son whom he receiveth: as we read Hebrews 12. 6. 7. And therefore lewd and uncharitable is the practice of all such which take upon them to judge and to censure many a sound Christian, by their very afflictions, to be hypocrites, to be dissemblers, to be some way notoriously wicked: For else, say they, God would never thus have punished them. O most unjust and rash censure! Doth not God scourge every son whom he receiveth? and shall we not through many tribulations enter into the kingdom of God? Therefore let God be true, and every rash judger shall be proved a liar.  
Secondly, are Gods own dear children subject to grievous and tedious 
2. Use.  afflictions? Therefore this may be just matter of terror to the wicked & ungodly. For if judgement begin at the house of God, what shall be the end of such as obey not the Gospel of God? as the Apostle speaketh, 1. Pet. 4. 17. If God correct his own with strokes, surely he will punish the wicked with scorpions. If he afflict Lazarus here with poverrie and sickness, surely he will punish Dives hereafter with hell fire.  
Yea, if God spared not his Angels which sinned, but cast them down into hell, and delivered them into darkness, to be reserved to judgement; then how shall the wicked think that the Lord will spare them, going on in their sinful courses? Oh therefore let all the sharp corrections laid upon God's children in this life, be so many warning peals to the ungodly speedily to repent, and to turn to God in time, lest worse punishments seize upon them then ever seized upon the elect.  
Thirdly, the consideration of this truth, to wit, that God's children are 
3. Use.  subject to so great afflictions; it must teach every one of us, to be prepared to endure great trials. We must be prepared to endure loss of our dearest friends, loss of good name, loss of our whole estate, loss of liberty, loss of health, extremity of pains in the body, & that for a long time together: yea we must be prepared for the fiery trial; for what do we know, what God hath in store for us? Lastly, we must be prepared to endure troubles of mind and vexations of conscience; we must be content to be brought to heaven by hell-gates. Brethren, we must not think it strange if these things befall unto us. The like have befallen unto Gods own sons and daughters that are in the world, or have been. Let us learn to get strength now in the time of our peace; we may have more use of it hereafter then it may be we are aware of.  
Fourthly, considering that Gods 
4. Use.  elect are subject to so great afflictions, let us which enjoy freedom from these tormenting miseries, be the more thankful to God for our freedom. We might live in sickness, in pain, in poverty, in persecution, in distress of mind, and yet remain the true children of God. Therefore what cause of thankfulness have we, with whom the Lord deals more mildly, and yet gives us the same hope of glory, which he hath given unto others which suffer great trials? God deals with us as he dealt with Henoch; he takes us away, and we hardly see or feel death: whereas many others are carried as it were in a fiery chariot to the kingdom of heaven. Consider this all ye which sit under your own vine and under your own figtree, and be thankful.  
Fiftly, considering that God's children 
5. Use.  are subject to so great afflictions; therefore this must teach us to have a fellowfeeling of the miseries of others. We must not make small reckoning of their pains, as though they ailed nothing; but we must compassionate them, and use all the means we can to comfort them, and to support them, as we ourselves desire to be comforted and to be supported if we were in their estate. Be it therefore far from us to add affliction to affliction, or to increase the sorrows of such whom God hath wounded: But let us rather think with job, that he which is in affliction ought to be comforted of his friends. It is a cruel practice to lay on more weight upon a poor beast, when he is ready to sink under that burden which is upon him already. So, much more it is a tyrannous fact to add to the sorrows of them which are already heavy laden.  
And thus much may suffice to have spoken concerning the third doctrine, to wit, that God's dear children are subject to painful and tedious sicknesses.  
Many painful nights have been appointed unto me. Where observe, that job doth not say, It was my hard fortune to see much misery, or by evil luck and hard chance I came to this affliction; but many painful nights have been appointed unto me: wherein is intimated unto us this truth, namely, that There is no affliction befalleth 
4. Doctr.  any of the children of God, be it never so sharp or tedious, but it befalleth by the determinate counsel and purpose of God. This is manifest out of divers texts of holy Scripture, as out of Esay 45. 7. I form the light, and create darkness: I make peace, and create evil: I the Lord do all these things. And out of Amos 3. 6. Shall a trumpet be blown in a city, and the people not be afraid? shall there be evil in a city, and the Lord hath not done it? But yet this point is more especially proved by that in Acts 4. 27. where it is said, Herod, and Pontius Pilate, and the Gentiles, and the people of Israel, were gathered together, to do unto Christ that which Gods hand and counsel had determined before to be done. Yea indeed, all things both great and small are governed and guided by the providence of God: there is not a sparrow which falleth unto the ground, nor an hair which falleth from our head, without our Father; as Christ himself saith in Matthew 10. 29. And this truth the Saints have acknowledged from time to time. If Sheme● curse David and rail upon him, David will acknowledge, that the Lord bids him curse, 2. Sam. 16. 17. If the Sabeans take away jobs oxen or his asses, and the Chaldeans deprive him of his camels; if a fire from heaven take away his sheep, and the winds stirred up by Satan destroy his children, yet he will acknowledge, that the Lord hath given, and the Lord hath taken away, job 1. 21.  
Yea but this might seem to be an 
Object.  hard saying, that God should be the author of all afflictions. For suppose that a man be robbed of all that he hath, is God the cause of the robbery? or suppose a man be wrongfully slandered, is God the cause of the slander? This might seem to make God the author of sin.  
Nothing less. For howsoever God 
Answer.  is the author of the action, yet he is not the author of the evil of the action▪ he tempteth no man to steal, he infu●eth malice into no man's heart, to move him to curse or slander. But the evil of the action is partly of the devil, and partly of man himself. Therefore let no man when he is tempted, say, that he is tempted of God; for God cannot be tempted with evil, neither tempteth he any man: but every man is tempted, when he is drawn away by his own lust, and is enticed, jam. 1. 13. 14.  
But it may be objected further, Do not many crosses fall out by mere ill luck? Doth not a man's experience tell him of many ill chances which have befallen him? Doth not a man sometimes break his neck, falling from his horse? Doth not a child upon a sudden fall into a pit, and is drowned? Doth not an axe head fli● from the helue, when no such thing is intended, and slays a man? And what is this but hand luck or bad fortune?  
These indeed may seem to be mere casualties unto us, in respect 
Answor.  of the suddenness of them, and because we see not always the causes of them. But with God these things are certain, and proceed from his decree: according to that in Pro. 16. 35. The lot is cast into the lap, but the disposing thereof is from the Lord.  
Therefore we must not be like the very heathen, ascribing that unto chance and fortune, which we should by right ascribe to the providence of God.  
But to come to the use and application. 
1▪ Use.  Is it so, that all afflictions come by the providence of God? Then this must teach us in the first place, not to murmur, but let us say with David, in Psal. 39 9 I was dumb, and opened not my mouth, because thou didst it. If we consider, we have no cause indeed to murmur against God. For first, he layeth not upon any of us the thousandth part of that which we do deserve. And secondly, he causeth those afflictions which he doth lay upon us, to work for our good: so that we have more cause to give him thanks, then in any sort to murmur against him.  
Secondly, considering that all our afflictions are from God; therefore 
2. Use.  it must teach us to fear God above all. Let us not fear the devil, nor tyrants, nor our professed enemies. For none of these can hurt us without God. But let us fear that great God, who when he hath afflicted us here, is able to cast both soul and body into hell fire, Luke 12. 5. It is a miserable thing, that we can fear a great man because he is able to hurt us, and that we cannot much more fear God which is able to damn us. This betrays a great deal of infidelity in us: this shows that we do not believe the certainty of God's threatenings. We consider God only according to his mercy, and so make an idol of him: but we fear him not for his justice. We pretend that we love God; but where is that awful respect which we owe unto him?  
Thirdly, is it so, that all afflictions 
3. Use.  are from God? Therefore this must teach us, that whensoever God doth afflict us in any kind whatsoever, either in our good names, or in our goods, or in our friends by taking them away, or in our bodies, or such like: it must teach us I say, to ●ie ourselves and to fan ou● selves, what the Lord hath against us, or for what cause he doth afflict us. Thus did Moses, Psal. 90. 7. 8. We are consumed by thine anger, and by thy wrath are we troubled: thou hast set our iniquities before thee, and our secret sins in the light of thy countenance. And it is a blessed use of afflictions, to make them as our looking glass, wherein we discern and discover some things amiss in ourselves. Let us therefore which taste afflictions, find out our secret or open sins, and then let us acknowledge them to God, and humble our souls for them; let us renew our covenants with God of new obedience. Yet let us justify God in all his proceedings against us; and let us say, Lord, it is thy great mercy that thou layest no greater punishment upon me, yea it is thy mercy that I am not consumed and brought to nothing. Let us say with Daniel, To us belongeth nothing but shame and confusion; yea let us say as the truth is, that hell fire and the second death is due unto us. By this humiliation joined with resolution of newness of life for time to come, we shall obtain mercy and forgiveness of sins past, Prou. 28. 13. Secondly, we shall turn away God's wrath and judgements from us for time to come, as Nineve did: and without this repentance, there is no possible escape from God's vengeance, but his hand will be still stretched out against us: he will break us with one breaking after another, until we be content to break off our fins. If we will make no end of sinning, let us never think that God will make an end of ouni●hing.  
Fourthly, is it so, that God is the 
4. Use.  author of all afflictions? Therefore this must teach us to fly unto God for help in the time of distress. We must say with the Church in Hos. 6. 1 The Lord hath torn, and he will heal; he hath smitten, and he will bind us up. We must not seek to witches or wizzards for help, neither must we trust in our Physicians as Asa did, in 2. Chron. 16. 12; but we must seek to the living God. I speak not this, to the end we should neglect the means, but that we should not too much dote upon the means, as it is the sin of too many. And I speak it furthermore to this end and purpose, that we might be stirred up the more fervently to seek to God by prayer and humiliation in the time of our trouble. For it is too manifest how earnest we are in seeking after the means, while in the mean time we neglect to seek unto God by prayer for his help. We are like unto Rachel which cryeth (though otherwise a good woman) and saith unto jacob, Give me children or else I die: not remembering that it was in God only to give children. And so we cry with fervency, Give me this help or else I die, whereas it is the Lord only which is able to help.  
Fifthly and lastly, Do all afflictions 
5. Use.  come by the providence of God? Then this may be matter of comfort & consolation unto all God's afflicted people: for certainly God will lay no other affliction upon his Saints, but that which is for their good. God is our tender Father, and can we think that a tender father will give any thing to his beloved child, but that which is good and whole some? God is our faithful Physician, and shall we think that a faithful Physician will wittingly give any thing to his patient, which may do har●e and not good? God is our chief friend, and shall we think that our chief friend will seek our bane? Be it far from us so to imagine. Yea be assured of this, thou afflicted in Zion, and tossed with tempests; if God did not know and purpose to do thee good by afflictions, I dare be bold to say, he would never afflict thee. And therefore say with Christ, and that with comfort and willing subjection, The cup which my Father hath given me, shall I not drink it? joh. 18. 11. Yea count it for matter of great joy, that the Lord doth vouchsafe to correct you for your good: for when y● are judged, ye are chastened of the Lord, that ye might not be condemned with the world; as the Apostle speaketh in 1. Cor. 11. 33. And thus much for the fourth doctrine, to wit, that all afflictions come by the providence of God, and by his decree and determinate purpose.  
When I lie down, I sa● when shall I arise, and the night be gone? and I am full of toss to and fro, etc.  
Whence observe, That afflictions may be irksome and troublesome to 
5. Doctr.  the very children of God. This is manifest by this example of job. For it appeareth both by his words and by his gesture, how irksome his sickness was unto him. The like we read of David. For how was he perplexed for the loss of his son Absalon: crying out in a most lamentable manner, O my son Absalon, my son, my son Absalon: would to God I had died for thee, o Absalon my son, my son. The like we read of jeremiah in his fourth chapter, 19 verse, crying out, My bellue, my belly, I am pained at the. very heart, my heart maketh a noise in me. The like we see in Rachel, Matth. 2. 18. For, In Rama was there a voioe heard, lamentation and weeping, and great mourning: Rachel weeping for her children, and would not be comforted, because they were not. The like we see in Hezekiah, Esay 38. 14. for in his sickness he chattered like a crane or a swallow; yea he mourned like a dove. The like we read of the Church in affliction, Esay 59 11. saying, We roar like Bears, and mourn like doves. Yea what shall we speak of Elias, who was even weary of his life, by reason of the idolatry and persecution in the days of jesabel? 1. Kin. 19 4. What shall we speak of Naomie who named herself Mara or bitter, in respect of her bitter afflictions? Ruth 1. 21. What should we mention jonas, who was exceedingly vexed and troubled, when he had no just cause so to be? jonas 4. 9 Yea my beloved, it befell even to Christ himself to be troubled, and to be sensible of his smart. For else why doth he pray a-againe and again, that the bitter cup might pass from him? Or, why doth he cry, My God, my God, why hast thou forsaken me? and the like.  
Yea, the child of God may be so sensible of his affliction, and his cross may be so irksome unto him, as that he may fall thereby into diverse dangerous temptations.  
He may come to think that God hath forsaken him, as we see in the example of David, Psal. 77. 7. 8. Will the Lord cast off for ever? will he be favourable no more? Is his mercy clean gone for ever? Doth his promise fail for evermore? Hath God forgotten to be gracious? hath he in anger shut up his tender mercies? etc.  
Secondly, the child of God in afflictions, may possibly be very impatient, and may utter dangerous speeches, as we see in the forenamed example of jonas, I do well to be angry. Yea, he may come to curse the day of his birth, with job and jeremiah. Yea, he may come to have his words swallowed up that he cannot pray, job 6. 3.  
Thirdly, the very elect may possibly be comfortless in their affliction, according to that in Esay 54. 11. O thou afflicted, tossed with tempest, and not comforted! Yea, they may die mourning, their grey hairs may go with mourning to the grave; as Iac●b speaks of himself, Gen. 42. 38.  
And there be great reasons why afflictions are thus irksome to God's children: as first, because our nature is trail and weak, our strength is not 
1. Reason.  the strength of stones, nor our flesh of brass▪ as job speaketh, job 6. 12. but we are fleshy bodies, and therefore very sensible of the least pains.  
Secondly, the devil doth especially tempt unto impatiency in the 
2. Reason.  time of our affliction: we have then of all other times the strongest temptations. When did Satan most tempt job to curse God, but in the depth of his misery and calamity? And therefore it is not much to be marvelled at, if we descry natural frailty and weakness in our brethren and sisters at such a time.  
God delivers his children to much frailty, that in their weakness his 
3. Reason.  power might be seen. For, how admirable is the power of God, in the preserving of such a man or woman to eternal life! which oftentimes neither know what they do, nor what they say. It is a great work of God to bring any to heaven, though they pray, though they call for mercy, though they give evidences of faith and repentance: but to bring such to heaven, which for the present cannot pray, it is a wo●ke rather to be admired then conceived.  
God also suffers his dear children to die uncomfortably for their cause 
4. Reason.  which stand by, as either for the warning of his Saints standing by, to teach them to take heed of nourishing corruption, lest it trouble them at the last: and to forewarn them also to prepare great strength against the needful time. Or else the Lord doth it in his justice, to be a stumbling block to the wicked that stand by: that they may depart and say, Lo these are the Professors, these are the holy people, these are the runners to Sermons; and yet you see what ends they make: God bless me from their profession, etc. A just judgement of God, that forasmuch as the wicked will not receive any good by God's people in their life time, either by their good counsel, or good example, that therefore they should receive hurt and bane by their death.  
But here some may possibly object: 
1. Object.  Doth not Christ himself say, that The Comforter shall remain for ever with his Elect? john 14. 16. Yea doth he not say further, that No man shall take away their joy? john 16. 22. Which being true, how can it possibly be, that the child of God having had at any time sound joy, should die uncomfortably?  
To this I answer, that indeed it is 
Answer.  true, soundioy shall never utterly be taken away from any elect vessel; but it is not to be denied but the sense & feeling of that joy may be taken away. Though Christ was always the Son of God's love, and remained for ever in his favour, yet he was not always sensible of that love, which caused him to cry, My God, my God, why hast thou forsaken me?  
If any shall object further, and say; 
2. Object.  Do we not read, that the Apostles rejoiced, In that they were thought wothie to suffer rebuke for Christ? Acts 5. 41. And do we not hear of those holy Martyrs in Hebr. 10. 34. who suffered with joy the spoiling of their goods? Yea, do we not behold with our eyes, many Christians which depart out of this life with much heavenly joy? Therefore it may seem, that the end of God's children is a joyful end.  
I answer, it is true that many Christians, 
Answ.  yea I hope the most of God's children depart with joy. But this is not the condition of all. There be some that go weeping to heaven, as well as there be others which go triumphing. There be some that are carried in fiery chariots with Elias, and as it were in a whirlwind: when others are carried in a more mild manner, or as it were in a horselitter.  
If any shall object yet and say, Do 
3. Object.  we not read in Psal. 37. Mark the upright man, & behold the just: the end of that man is peace? Therefore how is it possible that the end of the child of God should be uncomfortable?  
It is most true, that the end of 
Answer.  God's children is peace, but this peace is especially obtained in the world to come; for so saith the Prophet: Peace shall come, and they shall rest in their beds, Esay 57 2. Yea what saith our blessed Saviour? In the world ye shall have assliction, but be of good comfort, I have overcome the world. john 16. 33.  
But to come to the use and application 
1. Use.  of this point: Is it so, that afflictions may be thus troublesome and tedious to the very children of God? Then this must teach us, not rashly to censure all such as in whom we discover much weakness and signs of impatiency. For in so doing we might quickly come to condemn the generation of the righteous. Shall we judge job to be an hypocrite▪ if we hear him cursing the day of his birth? God forbid. Theresore judge not, that ye be not judged. For with what judgement ye judge, ye shall be judged; and with what measure ye meet, it shall be measured to you again, Matth. 7. 2. In stead of judging and censuring other, in this case rather learn to judge thyself: think thus with thyself, when thou seest signs of impatiency in good people, first, that surely their pangs & pains are exceeding great, for otherwise they would not thus complain: and secondly suspect thyself, that if thou were in their case, and didst endure that which they endure, thou thyself wouldst be far more impatient.  
Secondly, is it so, that afflictions 
2. Use.  may be thus tedious unto the children of God? Therefore this must teach us to be thankful to God, when our brethren and sisters make a comfortable end. How great cause had the sriends and kindred of holy Martyrs to praise God, when they beheld with their eyes the steadfast faith, the undaunted courage, the marvelous patience which appeared in those worthy servants of God. And so when we behold our friends upon their deathbed, justifying God, condemning themselves, laying hold of salvation by Christ, giving good instruction unto others, and commending their spirits into the hand of their Lord which hath bought them: surely, I lay, in this case we have great and just cause to glorify God. And so much the rather are we bound to be thankful for this, because it is not given to all the Saints to have this comfort at the last: but some upon their deathbeds are constrained with Christ jesus to cry in the sense of their pains, My God, my God, why hast thou forsaken me?  
Thirdly, is it so, that afflictions may be thus tedious unto God's children? 
3. Use.  Therefore this must teach all Christians to endeavour, and that betimes, to lay the foundation of a comfortable death; and for this end we must observe these rules.  
First, we must take away the sting of death, which is sin. There is nothing which makes death terrible or troublesome unto God's child, but sin: as for the pangs, many Christians have comfortably endured them, especially being assured of God's favour, and also privy to themselves of a well spent life. But as for such which would not be ruled, but would still retain a felfewill, their end hath been commonly uncomfortable. Therefore my dear brother and sister, whosoever thou art, let my counsel be available with thee; cast away all thy transgressions whereby thou hast transgressed. Spare not thy bosom sins. For I say unto thee, every sin which thou keepest unmortified, doth threaten to make thy death uncomfortable. Wherefore let us every day be lessening the sorrows of death by our daily practice of mortification. Hast thou mortified lust, mortify also 
☜  covetousness: hast thou mortified covetousness, mortify also pride: hast thou mortified pride, mortify also rash anger: in a word, hast thou mortified some sin, strive to mortify all sin. For assure thyself, if thou keep any one sin alive, it will be bitterness in the end.  
Secondly, if we desire to make a comfortable end, we must walk faithfully, and labour to glorify God in our particular calling. How came Paul to finish his days with comfort, but by this, that he had finished his course? 2. Tim. 4. that is, he had been careful to accomplish the work whereunto he was sent. For it is not sufficient, my well-beloved, that we observe with diligence the works of piety, and that we walk faithfully in our general calling as we are Christians, but we must also walk faithfully in our particular callings. It is not sufficient to seem to be a good Christian, but we must be good Magistrates, or good masters, or good husbands, or good wives, or good servants, or good children, etc. We must glorify God in the rank wherein God hath set us, if ever we mean to die with sound comfort.  
Thirdly, if we desire to make a comfortable end, we must be careful to think of our end betimes. When sickness and death come unexpected, they are the more unwelcome, they come as unbidden guests: but if we have seriously thought of these things before hand, and made them part of our daily meditation, than they are the less troublesome, and the more easily borne. Even as a heavy burden, if it be thrown upon a man's shoulders at unawares, it is ready to break his back; but if he be aware of his burden, and fit himself to receive it, i● is far more tolerable: So it is with death and sickness: if thou think of these things before hand, they will be far more easy; but if thou put this evil day far from thee, thou shalt find by woeful experience, that unexpected death is the most 
☜  bitter and terrible. Therefore let thy bed put thee daily in mind of thy grave, and thy sleep of thy death; let the putting off thy garments put thee in mind of laying down this tabernacle of thy body; yea let thy sheets put thee in mind of thy winding sheet; and the clothes which cover thee in thy bed, put thee in mind of the earth which shall cover thee in thy grave. Thus thou shalt imitate job who waited all the days of his appointed time until his changing came job 14. 14. And thus thou shalt imitate many dear children of God, which are taught of God thus to think of their mortality. Thus thou shalt be more and more mortified to the world, and thus no doubt thou shalt make thy end comfortable.  
Fourthly, if we desire to make a comfortable end, we must endeavour betimes to make our calling and election 
☞  sure. Thus Simeon departed in peace, because his eyes had seen God's salvation. And indeed how can we expect to die with comfort, while we are unresolued what shall become of our souls in the world to come? And that we may make our calling and election sure, we must observe these rules. First, we must be diligent hearers of God's word; for Faith comes by hearing, as the Apostle speaketh. What is the reason that so many waver? Is it not because they are idle, and because they will not take the pains to hear so diligently, as their case requireth? Secondly, that we may make our calling and election sure, we must frequently receive the Lord's Supper. What experienced Christian is there, but he is able to tell you, that the Sacrament by God's blessing hath a notable confirming and establishing power? And therefore those negligent Ministers are guilty of the weakness of the faith of the people, in that they do not so frequently as they ought, administer the holy Sacrament. Thirdly, if we desire 
☜  our calling and election to be made sure, than we must pray unto God, as the Apostles did, that the Lord would increase our faith. For unless God's Spirit do testify together with our spirit, we can never come to any full assurance. Paul may plant, and Apollo's may water, but it must be God alone which must give the increase of saving grace. Fourthly, if we would 
☜  make our calling and election sure, we must meditate often of God's promises, and we must try our estate by the marks which are peculiar unto Gods elect. Fifthly, if we would make our calling and election sure, we must be plentiful in good works. For, whom hath God promised to strengthen upon the bed of languishing, in Psal. 41. 3. but such as consider wisely of the poor? And who are they which lay up for themselves a good foundation against the time to come, laying hold of eternal life, but such as are rich in good works? 1. Tim 6. 19 Thus we see the way to a comfortable departure. God almighty give every one of us grace to take this way, that so by our death we may glorify God, bring comfort & good example to our brethren, and eternal benefit to our own souls, and that for the merits of jesus Christ our Lord, to whom with the blessed Father, and the holy Spirit, three most glorious persons, and one God, be ascribed, as is most due, all honour, praise and glory, all true fear, reverence and obedience, from this time forth for evermore, Amen.  
The occasion of this Sermon (as you know) was for the celebration of the funeral of that excellent servant of God, Mistress Elizabeth juxon, the late faithful wife of Master john juxon Citizen of this famous City of London. And the reason which moved me to make choice of this Text rather than of any other, was the request of our dear sister deceased, who upon her deathbed called for her Bible, and turned to this portion of Scripture, and desired me to entreat of it at her burial. And indeed if I had been left to mine own free choice, I think I could not have made a fitter choice of a Text in all the Bible. For the estate of job described in these words, doth notably answer to the estate of our sister.  
For, were the months of job, months of vanity? did they vanish away like smoke? did they pass away quickly like the Weaver's shuttle? Even so it was with the life of this our sister; her days were but few and evil; her pilgrimage here was but short; for she was not full seven and twenty years old when God took her away, as I am informed. As it was with Henoch, because he walked with God, therefore the Lord took him away in his middle age: even so it was with this worthy woman; she walked with her God, and therefore he hath now taken her up unto himself in the midst of her days.  
Secondly, did job endure a painful and tedious grief in his body? Even so did this our sister; her pains were very great, her trial was a fiery trial; yea her sickness was not only dolorous, but likewise it was long and tedious, continuing upon her with great extremity for the space of a year and upwards. God did grind her in the mortar of his fatherly correction like spice, that so she might be made the more fragrant sacrifice unto himself.  
Thirdly, was job brought by his sickness to the sight of the vanity of earthly things? So was this servant of God; she had attained an holy scorn of the contentments of this life. For when I demanded of her, whether the comeliness of the room where she lay, and furniture of her house did not somewhat tempt her to desire still to live: she answered me, That nothing in the world did move her to desire life, no not her very children, which were far more dear unto her, than any worldly riches whatsoever. So that I found she was quite dead to the world in her mind, before she was dead or deprived of life in her body. God grant that every one of us may labour for the like grace of s●und mortification. For, if we be dead and crucified unto the world, it is a good sign that we are alive to God.  
Fourthly, was grief and smart irksome and troublesome unto job himself? Then it was the great mercy of God, to give patience unto this our sister in any measure. And let us not think it strange if she roared and cried with pain at some times; but let us rather fear, that if we had been in her case, and had tasted her sorrows, we had been like to fall into greater extremity than ever she fell. It is the property of a good child to cry whilst he is a beating, as well as of a bad. But here is the difference; a good child, when the smart is gone, will kiss the rod, and love his parents, and be sorry for his fault; whereas a wicked child will murmur against and hate his parents. Now this our worthy sister showed herself to be a good child; for she cried when she felt the smart: but when she had a●y mitigation, she condemned her impatiency, and justified God, kissing ●is rod, by showing a very tender affection of love to God, whensoever she thought or spoke seriously of him.  
Fifthly, were these painful nights appointed unto job, not by fatal necessity, or by chance and fortune, but by the providence of God? Even so it was with this our sister. For howsoever the first occasion of her sickness might seem unto us to be merely casual: yet the truth is, that even casualties themselves are guided by the divine providence. For (as Solomon saith) The lot is cast into the lap, but the whole disposition thereof is from jehovah, Prou. 16. 33. And thus I have declared unto you, how fitly this text doth answer unto this present occasion. Now may it please you further to consider the spiritual estate of this our sister.  
And her spiritual estate shall appear by a strict and serious examination which she took of herself in the time of her health. It is set down with her own hand, and was found by her husband after her departure, amongst the rest of her things which she most esteemed: and for my own part, I know them t● be no fables. For I knew her spiritual estate, by siue years experience, living in the house with her. Now I thought good to make them public, not only for a due memorial of this blessed servant of God; but also for the common good of God's Church: as being indeed exceedingly importuned by good people thereunto. If you desire 
☞  to reap benefit by the marks, read them not as a bare report or commendation of the party deceased; but duly observe every mark what it importeth; and next, observe in what manner it was found in this worthy woman: thirdly, weigh well the places of Scripture which are alleged to prove the Marks to be peculiar to Gods elect: and lastly, examine whether thou findest these 
☜  signs in thyself or no; for this is the way to benefit by them.  
The Marks which this our sister found to be wrought in her, by God's holy Spirit, are many: I will reduce them to as few heads as I can, for the help of your memory: I will not add any thing above the sense of that which she hath written; only it shall be my endeavour to bring that which she hath written, into distinct order for better capacity, and to declare unto you my own particular knowledge concerning her estate. And the Marks are these following, being noted in the small letters for distinction. And behold, she that is dead, shall yet speak unto you.  

The first Mark.  First, I desire to be exercised in the word day and night: and I find a willing receiving of God's commandments, they are not grievous. 
☞  
And that this precious sign was in this worthy woman, let her practise show it. To my knowledge, when she was in the City, she heard for the most part, nine or ten Sermons every week; whereof four of them constantly upon the Sabbath day, besides catechising. Also, she read daily morning and evening some part of the Scripture, from the beginning of the Bible unto the end thereof. And she did not read the Scripture as many do, in haste, but with serious consideration, application, and meditation. Moreover, God's commandments were not grievous unto her, but she obeyed them with cheerfulness. I never made any motion unto her for any that were in distress, but as soon as she heard it, she obeyed. Yea, the word was so far from being grievous, as that it was more sweet than the honey and the honey comb, (as she acknowledged.) Yea she slept every night with this meat in her mouth: the word being her last meditations in the night, and her first thoughts in the morning.  
And this constant meditation of God's word, is given as an infallible mark of a blessed person in Psal. 1. In that Law will he meditate day and night. And if this be a sign in any, then much more in this good Christian. For indeed, until it pleased God to convert her soul (which was about siue years ago) she walked according to the course of the world, and marvelled (as she herself confessed) what people meant to run draggling to Sermons. But the Lord changed her mind, and then I think she ran as fast to Sermons as the rest of her brethren and sisters; I mean as the rest of God's dear Saints and children.   

The second Mark.  The word worketh in me a redress of my ways. 
And that this sign was in this worthy woman, it was evident unto me, who was made throughly acquainted, by her voluntary confession, with her estate. She acknowledged unto me after her conversion, how vain her course had been in former times. Yea she concealed not from me the greatest sins that ever she committed in all her life time. And therefore I saw with mine eyes, what an admirable redress of ways the word and Spirit of God had wrought in h●. Now brethren, when the word of God works a through 
☞  and effectual redress, it is an evident sign of an happy estate & condition. For the word worketh effectually in none but in such which do believe: as we gather out of the words of the Apostle in 1. Thess. 2. 13.   

The third Mark.  I find a respect to all the commandments of God, desiring to obey in the least commandment as well as in the greatest; I find a willingness to obey against profit, pleasure, credit, ease, liberty, and the liking of carnal friends. 
And that this sign was in this worthy Christian, it is also evident. She hath desired to obey in the least, and much more in the greatest commandments. She, for her part, made conscience, as well of little oaths as of great; of deceiving in a shilling, as well as in a pound; of the lust of the eye, as well as of the act of uncleanness; of words, as well as of deeds; and of thoughts, as well as of outward practices. This was manifest unto me by her complaints against herself, in such things as a carnal hypocrite would have esteemed but motes, whereas she esteemed them beams. And that she had a willingness to obey against profit, it is likewise evident; for she was an especial means to persuade her husband, not to encumber himself with too much worldly employment, but rather to content himself with less worldly gain, and to redeem time for hearing God's word, and for other holy occasions. Secondly, she obeyed against 
☞  pleasure; for whereas she had wont to seek her bodily recreation upon the Sabbath day, in walking up and down, in sitting at her gate, in talking of worldly matters, and such like: now she was grown so devout and pious, as that she made conscience to expel worldly thoughts upon the Lord's day, as appeared by many godly questions, from time to time put forth unto me by her. Thirdly, she obeyed against credit; for whereas in her carnal estate, her carnal neighbours respected her; afterwards, when they observed this godly change in her, they ceased to give her that respect which was due unto her; yea indeed they envied, hated, and neglected her. Fourthly, that she obeyed against liberty and ease, it was also manifest; for whereas in her carnal estate she could take liberty to keep her bed upon the Sabbath day till eight of the clock, now in her spiritual estate, she could afford to rise by five a clock in the morning, and that in the cold winter, and when she was with child, and to go to the Lecture in the city at six a clock; and this she did constantly. Fifthly, that she obeyed against the liking of carnal friends, it was also plain: for they stormed against her for these godly courses, and did not spare to tell her, That if she thus proceeded, she would utterly undo herself, and overthrow her estate: and yet, against all these pull-backes, she held on her godly course unto the end.  
And know this my dear brethren, that there is no surer evidence of a good estate then universal obedience. What was it that confirmed the estate of Zachary and Elizabeth to be a blessed and happy estate, but this, in that they walked in all the commandments of God, without rebuke? Luke 1. 6.   

The fourth sign or Mark.  I find fervency and frequency in prayer, in secret. 
Concerning the fervency of this good woman in prayer, and that in secret, I myself have been an ear witness, for I have heard her pray when she was not aware of me. And for her frequency, the family are not ignorant how exactly she kept and observed her religious hours in private. There is no hungry person doth more duly observe his meale-times, than this faithful person observed her times for prayer and reading.  
And who will not easily acknowledge, that the true spirit of prayer is a notable sign of a blessed estate? For God doth pour the spirit of prayer upon none, but upon such upon whom also he poureth the spirit of grace, Zach. 12. 10. And what saith blessed Paul? Whosoever shall call upon the name of the Lord, shall be saved, Rom. 10. 13. Yea what saith Christ himself? Matth. 6. 6. Pray unto thy Father in secret, and the Father which seeth in secret, shall reward thee openly.   

The fifth Mark.  I find a striving against the most secret corruptions of nature; I bewail my transgressions against the inward worship of God, as well as against the outward; I bewail the hardness of mine heart, and mourn because I cannot mourn as I ought. 
How exceedingly this holy Christian did bewail her failings against the inward worship of God, I was not ignorant: for many a time hath she complained unto me, what distractions she hath found in prayer, and in the hearing of God's word. Yea she observed the subtlety of Satan, how he would thrust other good motions and meditations upon her unseasonably, of purpose to hinder her in her present holy business: and moreover, mine ears were continually filled with her complaints in respect of hardness of heart, and with her mourning because she could not mourn as she ought. And that she had a striving against the most secret corruptions, it was likewise apparent unto me, which was made acquainted with her spiritual estate: for it was her godly care still to be instructed how she might cast out and resist evil motions, groaning and sighing under them, as under a most uncomfortable, heavy, and intolerable burden.  
Now what greater sign is there of a good and gracious estate, then to be sensible of the combat of the spirit against the flesh? What greater evidence was there that Paul was now a regenerate person, than this, to wit, that he found this striving in his heart, and that he was sensible of the law of his mind resisting the law of sin which was in his members? Rom. 7. 23. What greater sign was there that Rebeccha was conceived with child, then when she felt such a struggling within herself between the children, as she never felt before? So what greater evidence that we are conceived of Christ, then when we feel him sensibly struggling in us against the old Adam?   

The sixth Mark.  I find a dislike of sin in all, even in them that are most dear unto me. 
This mark I know to have been in this worthy woman: she grieved for sin in kindred, in familiar acquaintance, in servants, in children. Yea she grieved for the very appearance of evil, as when she saw that some walked not wisely in the use of Christian liberty, as in the use of recreations and such like. And much more did she grieve for the common swearing in the land, for Sabbath-breaking, for whoredom which is so ordinary, and for all such abominations.  
Now to grieve for the abominations 
☜  of the time, is an undoubted sign of a good and happy estate. For whom doth God set his mark upon for his own, Ezech 9 4. but upon such as sigh and cry for the abominations of jerusalem?   

The seventh Mark.  I desire to stir up mine affection after God, and to avoid what might steal away mine heart from him, delighting in all the ways whereby mine heart might be inflamed towards him. 
This mark was apparently in this our sister by these signs. She feared both the company and doctrine of such Ministers, as she perceived would give her too much liberty. She was likewise best pleased in the greatest strictness, so that it were not curious but commanded of God. She maintained in herself a godly jealousy, lest that riches and worldly contentments should lessen her affection to Christ. She was fearful to lose any part or dram of her first love. She delighted most in such conference, both at her table, and in company, which savoured of religion: it was her grief to hear some how they would spend their precious time in frothy discourfe, preferring trifles and toys before such speech as might have ministered grace to the hearers. So that it was evident, that she delighted in such ways whereby her heart might be inflamed to love God. Yea I do suppose, that her inner man was come to that degree of love and zeal, that she desired to hear no other noise but the noise of God's word, nor any other knocking but the knocking of God's Spirit at the door of the heart. She found that want of God's word publicly preached in the time of her long sickness, as that she resolved, if God would give her but so much strength to endure to be carried in a chair to the Church, she would desirously go.  
Now what surer sign is there of a blessed estate, then sincere inflamed love to God? The Lord promiseth to show mercy unto thousands of them which love him, and keep his commandments, Exod. 20.   

The eight Mark.  I find an holy rest and quietness of conscience, with spiritual boldness, and confidence of trust in God sometimes. 
She found that degree of spiritual boldness to my knowledge at some times, as that in her perfect health she hath desired to be dissolved, that she might not live to have that confidence weakened. She acknowledged unto me in the midst of many temptations upon her deathbed, that the Lord had freed her heart from bellish fears, and that she found much peace. Yea not many days before her departure out of this life, she made a very excellent sensible acknowledgement of the goodness of God unto her, and how she knew that it should be well with her after this life ended; blessing God withal for the benefit which she had received by the Ministry of the Word, and exhorting her kindred and friends which were about her, that they should be careful to hear Sermons, and to meditate of them. Yea she did so speak with that evidence of Spirit, as that she drew tears from them which heard her at that time.  
Now what more evident mark is there of a true Christian, than a sound faith? what surer testimony than the testimony of Gods own Spirit bearing witness with our spirits that we are the children of God? Rom. 8. 16. Now indeed this our dear sister did not feel this full assurance at all times, but she groaned many a time under the sense of much unbelief. But what experienced Christian doth not sufficiently know, that the dear children of God are subject to these pangs? in so much that we say, That surely that man or woman never believed aright which never doubted. But my dear brethren remembe the estate of that good father in Mark 9 24. No sooner did he believe, but presently he was made sensible of his unbelief. For thus he cries with tears, Lord I believe, help my unbelief.   

The ninth Mark.  I find a desire of the practice of mortification of sins past and present. There is no sin but I could willingly judge myself for it, so soon as I know it to be a sin. 
This holy feruant of God, she was come to that degree of mortification unto her especial sins, that she did not only quite forsake the practice of them, but also she loathed them inwardly, and confessed to the glory of God, that she found herself quite dead to the least pleasing motion tending that way. And her especial sin having been the abusing of things lawful, she came so far to be mortified, as that she was tempted to abhor even the lawful use. She was inclined not only to an holy revenge upon herself, but even to exceed in that revenge and selfe-iudging.  
Now what greater argument is there of our spiritual rising with Christ, then if we mortify our earthly members? Coloss. 3. 1. 5. and what greater sign that we shall escape the judgement of God, then if we judge ourselves? 1. Cor. 11. 31.   

The tenth Mark.  I love all God's children, and that for the truth's sake: I esteem them the only excellent people in the world. 
She loved poor Christians as well 
☜  as the rich, to my knowledge; she preferred them before rich kindred. She loved them merely sor their graces, and not for worldly respects. For indeed she was a giver, and not a receiver. So that it was not with our sister as it is with the children of this world, which speak evil of all such as will not run with them to the same excess of riot. She was far from contemning of God's dear children, under a colour as though they were Puritan and Precisians, and irregular persons, or the like. But she judged as David did in Psal. 16. that those that feared God, and were endued with grace, they were the Excellent ones. All that she hated in them was their corruptions, which they themselves also hate.  
Now whosoever they be which have their hearts sincerely seasoned with true Christian love, it is an evident 
☞  sign that they are the children of God. For as the Apostle speaketh, Every one which loveth, is borne of God, and knoweth God, 1. joh. 4. 5. 7. And again he saith, in the 16. verse of the same Chapter, He that dwelleth in love, dwelleth in God, and God in him.   

The eleventh Mark.  I desire after purity, and to be holy as God is holy. 
This our Christian sister laboured against all impurity both of flesh and spirit: the least secret impure motion did much vex her, as appeared by her feeling complaints. And as for holiness, I am persuaded she affected it far above salvation: for what was still her especial request? even this, that God would be pleased to give her a more holy heart. And Moreover, the more holily that any minister preached, the more was she delighted to hear him. The more holily that any one conferred, or prayed, gave thanks, the more heartily she showed her zeal in saying Amen. And indeed, as for Sermons, and prayers, and thanksgiving, which seemed to be very eloquent, if there was not some holy zeal in them, they were but a burden unto her. Yea she stood so affected unto holiness, as that sometimes walking in her hall upon the Sabbath day, and conferring of God's word, she hath heartily desired, never to go again into the world, but if it were the will of God, that she might spend all her days in that blessed fellowship with God. And yet she was none of those that lived inordinately or idly, who living by the sweat of other men's brows, under the colour of giving themselves unto holiness, do altogether neglect or cast off their particular callings, especially if they be any thing painful. But she thus spoke, being careful of that holy condition, If it might stand with the will of ●od.  
By these symptoms and signs, we may see how this our sister stood affected for holiness. And what greater sign is there of a true child of God, than holiness? Be ye sure, saith David in Psalm 4. that God hath chosen to himself a godly man. And Saints or holy persons, is one of the names which is given of God unto his children in the holy Scriptures, as you are not ignorant.   

The twelfth Mark.  I desire to be good at home as well as abroad, in absence of others as well as in presence, in secret as well as openly. 
Concerning the domestical goodness of this our sister, we had sufficient knowledge: for we daily beheld her Christian practice. And how constant she was in her holy courses in our absence, I have been sufficiently informed by others which were in the family. She had attained that degree of sincerity, as that her study was to hide her graces, at least so far as grace could be hid. For you know that grace is like sweet oil, it will utter itself in the sweet savour whether the Apothecary will or no. Fearful she was lest any should think more to be in her, than she thought to be in herself. She hated vain shows; she could not brook those that would publicly make show of more than was manifest by their private practice, was in them.  
Yea upon her death bed she affirmed, that she had nothing in herself to comfort her but poor sincerity. 
☞  She knew that howsoever she had walked weakly before God, yet she had walked sincerely. Another argument of her sincerity was this, in that she desired her estate to be throughly sifted both in health and in sickness. And to that end, in health she repaired to godly Ministers for the trial of her estate; and also in sickness she desired the judgements of more than of one Minister, that she might know the very truth of her estate. Yea she desired to hear of her sins, and to that end desired me, either in my own person, or by some other good Minister, to preach a Sermon of the cursed estate of man by nature, and of the uttermost terrors of the Law against sin; that so her stony heart might be more and more broken: and for that pains she would have given me or any other Minister of Christ, which would have made the Sermon, a large reward in gold.  
Now what greater sign is there of a good estate, then is sincerity? What greater evidence was there of David's blessed estate then this, to wit, that he walked in the uprightness of his heart in the midst of his house? Psal. 101. 2.   

The thirteenth Mark.  I can pray for mine enemies, and humble my soul for them in their distress; I will be at peace with them without revenge, I can forbear them, when I could bring them to shame. 
That this servant of God could pray for her enemies, and humble her soul in their distress, we may well believe it if she avouch it: for great was her truth in speech, and throughly tried. I do not deny but she might sometimes report an untruth, as receiving it by report from others whom she believed: But to speak a lie, or to speak against her own knowledge, to wrong any, or advantage herself, it was far from her. Again, that she would be at peace with her enemies, without revenge, and without seeking their shame, it was manifest. For when some had exceedingly wronged her by their slanderous tongues, after she had conferred with me, what I thought she might do with a good conscience in such a case; she was content to sit down under the wrong, being persuaded that God would clear her innocence as the light at noon day. And this was the more excellent patience in this our godly sister, because 
☜  indeed by nature she was very choleric, and subject to passions.  
And what greater evidence is there of a good estate, then to forgive our enemies? For Christ himself hath said, that If we forgive men their trespasses, our heavenly Father will for give us our trespasses, Math. 6. 14.   

The fourteenth Maarke.  I find a willingness, to suffer any thing for God, by his assistance. 
She was content (for the present) to endure the hatred of the world for her profession sake, to endure the persecution of the tongue, and the taunts of carnal friends. And these sufferings she did not much respect. Nay further, she was very mindful of the fiery trial which might come upon us: and she for her part looked 
☞  for it, and prepared for it. Yea, she was minded rather to burn at a stake, than ever to yield unto Popery, or to betray the truth of the Gospel. And in these godly resolutions, she did not trust in any sort to her own strength, but was very jealous how she should be able to endure the fire: Oh said she, how shall I endure to be drawn upon an hurdle under Newgate, and to be bound unto a stake, to suffer the violence of the fire? etc. But yet she still was comforted with this, namely, that God was able to cause her to stand.  
And what greater sign is there of 
☜  a sound estate, then when it is given unto us, not only to believe in the behalf of Christ, but also to suffer for his sake? Phil. 1. 29.   

The fifteenth Mark.  I desire to deal faithfully in the charge and calling in which I am, and to discharge it in the conscionable fear of God. 
This our sister was not only faithful in her general calling, but also in her particular. For first, she was a very faithful wife, her very desire was subject to her husband. I am persuaded, that if her husband had commanded her to doth vilest drudgery about the house, she durst not have refused, in very conscience of Gods Law. And moreover, whereas in her carnal estate, it was her common practice to put forth her children to be nursed abroad, according to the practice of the proud women in our times: when the Law of God began to be written in her heart, she durst no longer nurse her children abroad, but took pains to nurse them with her own breasts. Again, she did most diligently oversee the ways of her family: and she eat not the bread of idleness, but still she employed herself in some commendable employment. And as for her children and servants, she did diligently instruct them in good ways. She was grieved at any profaneness found in them: she mourned for them: she prayed for them; she pitied their estate: and as for the soul of her loving and kind husband, she had an especial care.  
Now it is an especial ma●ke of a true convert, to be found faithful in the particular calling. As we see it is given by Paul as an evidence of the truth of the conversion of Onesimus, that now he was become profitable unto his master, Philem. 11.   

The sixteenth Mark.  I desire to glorify God by a fruitful profession. 
The faith of this our sister was no dead faith. To my knowledge she was exceeding fruitful in good works. What money she had of her own in the time of her health, she distributed it freely, partly to poor Preachers about this City, partly also to poor Christians. She was like unto 
☜  Dorcas, she made garments, and that both woollen and linen, & gave them unto poor Christians, and to their children. She was a friend of the fatherless and of the widow: and what she had not of her own to relieve Gods poor, she entreated her husband to supply. Yea, she was a very patroness for such as were in distress; she was a blessed instrument to stir up her willing husband to many secret gifts, and bountiful almsdeeds, especially unto them which were of the household of faith. To my knowledge she hath given gold and silver plentifully, to some more, and to some less. And amongst the rest of her charitable works, I remember that she gave 
☞  to the Minister which was the means (under God) of her conversion (as she supposed:) She gave, I say, unto him, by the consent of her husband, the sum of fifty pounds, besides a large portion which she begged of her husband to be distributed after her death unto charitable uses. The sick had cause to bless God for her in her health, for she visited them with meat, with bodily presence, with necessary help both by herself and by her maids. And many that enjoy health, have great cause to bless God for her in her death, in respect of her liberal gifts. And for mine own part I have especial cause to bless God in her life and in her death; for a most kind mother and nurse she was unto me.  
Now this fruitfulness did argue the goodness of the Tree; for how doth a Christian show his faith, but by his works? And the Lord (as you know) promiseth a Prophet's reward unto such as do good unto his members, Matth. 10. 42. Yea, at the day of judgement Christ will say unto all such fruitful ones, Come unto me, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world. For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.   

The seventeenth Mark.  I find a daily holy strife to preserve graces given unto me, and to prevent falling away. 
She continued faithful to the end in the most substantial graces. For howsoever she mourned for the want of that degree of joy which she had felt in former times, yet she continued in repentance, in the practice of holiness and righteousness, in a tender love to God, and to his word and children, in holy zeal, and fruitfulness even to the last period of her days. And indeed her want of full joy was so sanctified unto her, that it was a furtherance to a better grace, namely to repentance and selfe-deniall, and base esteem of herself. And I call repentance a better grace than joy, because howsoever joy is a most excellent gift of the Spirit, yet unto us repentance is more profitable. For I make no doubt but that a mourning Christian may be saved without ravishing joy, & that Christ may wipe away his tears in heaven; but no Christian shall be saved without repentance and self denial.  
Now constancy and perseverance in a good and holy course, is an undoubted 
☜  argument of a blessed and happy estate; as doth appear by the words of our blessed Saviour himself, Marth. 10. 22. He that endureth to the end, shall be saved: and Reuel. 2. 10. Be thou faithful to the death, and I will give thee a crown of life.   

The eighteenth Mark.  I find an universal change in myself, from that which I ●●ue been in former times. 
This mark and the two following, I propounded unto her upon her deathbed; which I mention now because they are as useful for the church as the former marks which I found n●ted in her paper. And that this sign was in our sister as well as the former, it was evident. For there was a marvelous change, wrought in her mind and understanding. She that before knew not the right hand from the left in religion, she was grown to a very great understanding in so much that she was able both to speak divinely, to instruct her servants and children, and to write letters in the very language of Canaan with great sufficiency.  
Secondly, she found a change in her will and affections. For she that was dead before unto any sound piety, now she was revived above all things to affect and to seek God's kingdom.  
Thirdly, there was an evident change in her life and conversation; this we all knew which knew her, and can testify.  
Now wheresoever this universal change is, from darkness to light, from evil to good, from the power of Satan to God; it is an evident sign of effectual calling; and effectual calling is an undoubted sign of election. 2. Cor. 5. 17. If any man be in Christ, he is a new creature; old things are passed away, behold all things are become new.   

The nineteenth Mark.  I find an utter denial of myself, I know that in me, that is, in myflesh, abideth nothing which is good. 
This blessed servant of God had attained a great measure of self denial. She groaned long under the burden of the feeling of spiritual wants.  
She admired any one's graces save her own: she loathed her own prayers for want of sufficiency and zeal: she was always complaining for the most part of her spiritual wants. She was brought to plain nothing in her own eyes. She esteemed herself to be poor, yea to be a plain beggar in grace, as all those knew which knew her throughly.  
Now my beloved, what greater sign is there of a true disciple, than self denial? What greater sign of a safe estate, then spiritual poverty, felt and groaned under? For what saith our blessed Saviour? Matth. 5. 3. Blessed are the poor in spirit, for theirs is the kingdom of heaven. Yea whosoever do loathe themselves for their iniquities, and much more for their spiritual wants, and for the evil of their good works, it is evident that they are in the covenant of mercy, Ezek. 36. 31.   

The twentieth Mark.  I find mine heart inclined to seek after God and Christ in the use of divine ordinances with fervency. 
This sign our sister acknowledged upon her death bed also; for when I demanded of her in the sense of her present wants, whether her conscience did not testify with her, that in her health she had zealously sought after God: She made me answer, That her chamber, and closet, and orchard, and garden, and watergate, and turret, and every corner could testify that she had dear and earnestly sought after God. Yea out of that knowledge & experience, which I had of the holy courses of this sanctified woman, I may well say, that it was with this woman in some measure as it was with David, Psal. 42. As the heart panteth after the water brooks, so panted her soul after thee o God.  
Now where there is given this strong affection after God, the affection being constant, and also joined with a fervent use of the means, it is an evident sign of a blessed estate. For blessed are they which hunger and thirst after righteousness, for they shall be satisfied, Matth. 5. 6.  
Thus I have for the common good set out unto you the marks and evidences of a blessed woman. I have spoken that which I knew in her. And the uses which I would have you to make of that which hath been spoken are these. First, give thanks unto God for his wonderful work upon our sister. Secondly, learn henceforth not to judge of Christians by the outward appearance. For it may be, many which did not so throughly know her, would not have thought that she had been so rare a woman. Thirdly, learn not to envy the good name or praise of others, but learn to be of Salomon's mind, Pro. 31. 31: where speaking of a good woman he saith, Give her the fruit of her hands, let her own works praise her in the gates. Fourthly, examine thine own estate by these marks, and that by weighing every particular sign, with the explanation and confirmation of the same. Fiftly, pray unto God that thou mayst find them in thyself. Sixtly, if thou dost find them in thee upon diligent search, then see thou be thankful to God, the giver of all grace: and say with David, Psal 16. 6. The lines are fallen unto me in pleasant places, I have a goodly heritage. Yea say with him in Psal. 23▪ 4. Though I walk through the valley of the shadow of death, I will fear none evil. The which childlike boldness, and holy confidence, God Almighty give unto us all, and preserve in us unto the end, and that for Christ jesus sake, our only Lord and Saviour, Amen.   
FINIS.