The Virgin Saint: OR, A Brief NARRATIVE of the Holy Life, and Christian Death of Mary Wilson.  
With some memorable Passages, and occasional Speeches a little before her Death added thereunto.  
To which is also adjoined A SERMON, Preached at her Funeral, By Mr. GEO. NICHOLSON.  
Together with Several Consolatory Letters, written by divers Ministers, to her Mournful Father, Mr. RICHARD WILSON of Crosfield in Cumberland.  
London, Printed for Jonathan Robinson, at the Golden-Lion in Paul's Churchyard, 1673.   
Jer. 2.2. 
Go and cry in the Ears of Jerusalem saying, Thus saith the Lord, I remember thee, the Kindness of thy Youth, the Love of thine Espousals.  Prov. 31.30. 
Favour is deceitful, and Beauty is vain, but a Woman that fears the Lord, She shall be praised.  Luke 2.19. 
But Mary kept all these Say, and pondered them in her Heart.  Luke 10.42. 
And Mary hath chosen that good Part, which shall not be taken away from Her.   

To the Christian Readers: especially to the Members of two Congregated Churches in Leathward, Cumberland: Assembling for Public Worship in their Licenced Places, respectively, in Kirkoswold and Hesket Parishes, by his Majesty's most gracious Permission, Authority, and Protection; Grace, Mercy, and Peace in Jesus Christ.  
Most Dear Christians,  
THe woeful and tremendous misery of all Mankind by Nature, since the Fall of Adam, is in nothing more manifest, than in their wilful Incredulity, and affected Ignorance thereof, joined with astupendous Selfconceitedness of possessing, or pursuing a sufficient Happiness, even in all their selfchosen Courses, which they severally steer; accounting no counsel, command, nor restraint Divine or Humane, more cross to their imaginary Felicity, than what is most contrary to their own conceits and wills.  
And so strongly is it riveted into all natural apprehensions, that if they might but have their own way, and compass their own designs, they should then be, & do as well as they desire. Not knowing that the way of man is not in himself; 
Jer. 10.23.  it is not in man that walketh to direct his steps. But their own way is their folly, 
Psa. 49.13.  though their Posterity approve their Say. Yea, all are gone out of the way (both of duty and felicity) and there is none that understandeth, 
Psal. 14.  there is none that seeketh after God, in whom only is all Happiness. And this is the common case of all the world in their natural condition, as the Apostle infers and proves, Rom. 3. 9-19.  
And though all are not of equal Ignorance or Impiety; but some by Nature, Art, and Industry, are of clearer Intellects, and more sublimated Capacities, to know, discourse, discuss, and determine matters of weighty importance, as well Ecclesiastical and Spiritual, as Natural and Civil; as also by the superaddition of common Influences of the Holy Spirit, in the use and improvement of Divine Ordinances, are induced to walk commendably; not only civilly and morally, but also religiously; far above the rank of the vulgar, rude, and dissolute multitude, yea & many real Saints too. Yet through defect of effectual Calling out of Spiritual Darkness into God's marvellous Light, will be found short of the least of God's little ones, that believe in his Name, and really in the rank of ignorant and ungodly ones.  
Yea, and many, that are no less conceited of others Ignorance, than of their own insuperable wisdom and knowledge, as must be supposed; So as any Cadency of insinuation to the contrary, is resented a disparagement, 
Jo. 9.40. Lu. 11.45.  to be replied to with an— Are we blind also? and, Thus saying, thou reproachest us also: Being confident that themselves, are guides of the blind, 
Rom. 2.18, 19, 20.  lights of them that are in darkness, instructers of the foolish, teachers of babes, having a form of knowledge, and of the truth, both of the Law and Gospel; but wanting the powerful knowledge of the truth, through want of a saving change of estate, abide, in the midst of all their knowledge, 
† Joh. 3.19  destitute of all saving knowledge. And unless the arm of the Lord be revealed, 
Isa. 53.1. & 8.11.  as well as his truth declared; and himself speak unto them with a strong hand, as well as his Servants cry unto them with a loud voice, they will not believe our report; they will not be instructed.  
Furthermore, There are not a few (as may be justly feared) even in the Churchell of God, who have been convinced, as wes as exhorted, 
Act. 2.40.  to save themselves from this untoward Generation; have also professed their Conversion before (and to good satisfaction of) many witnesses, 
2 Pet. 2.18, 20.  to have clean escaped from them that live in Error, and from the pollutions of the world, through the knowledge of the Lord and Saviour Jesus Christ. And have solemnly avouched the Lord for their God, and his holy service for the constant duty of their lives, 
Deut. 26.17.  are therefore rightly received into the Communion of Saints, and duly participate in all their Privileges: who yet are more willing to be reputed holy, than indeed to be so, in all manner of Conversation, as they are called and commanded, 
1 Pet. 1.15, 16. 1 Jo. 2.15.  whose apparent love of the world, and things of the world, bespeaks a defect of the love of the Father; no less than their common careless neglect of secret converse with him; which their own hearts, were they not either too blind, or too partial, could not but accuse them of.  
But shall I say, 
Heb. 6.9.  Brethren, That I am persuaded better things of you, and things that accompany Salvation, though I thus speak? Yea I must say with the same Author: 
Phil. 1.7.  It is meet for me to think thus of you all, because I have you in my heart: Inasmuch as both in my frequent Bonds, and in the defence, and confirmation of the Gospel (against other manifold molestations) ●e are partakers of 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; vocat Paulus illam suam captivitatem, gratiam, etc. Piscator in loc. Gratiam vocat quasi singular a liquod beneficium vincula sua, Beza in loc.  my Grace. Neither writ I these things to shame you, but as my dearly beloved in Christ, I warn you, that I may awaken you to a serious and diligent search and trial of your Spiritual estates. That you rest not in any Profession, Performances, or Privileges, whereunto ye have attained, but as forgetting these things which are behind, and reaching forth unto those things which are before, you press towards the mark for the price of the high calling of God in Christ Jesus.  
And, Beloved, ye are my witnesses, and God also, what the design of my Ministry among you hath been. Not to seek my worldly gain, nor yours, but you, (yea I have willingly neglected, and greatly exhausted mine own Temporals to serve you in Spirituals) that I might beget you, 
2 Cor. 12.14. & 11.2.  and engage you to God, espouse you to one husband, and present you, as chaste Virgins, to Christ; from whom I have been earnest with you, and with whom I have been earnest for you, that the match may be really made up between you; which being effected, my labour is recompensed, my Errand is accomplished, my Desire is satisfied, my Joy is fulfilled.  
And now that I have this unexpected opportunity, of making public some hints only, of some of the choice desires of my Soul to you, and to the Lord for you; Know ye therefore that they are such as these;  
First, That none of you all, who are taught, and do believe and profess the absolute necessity of Regeneration, in order to eternal Salvation, rest satisfied in your Spiritual conditions, 
Mat. 18.3. 2 Cor. 13.5. Gal. 6.15. Rom. 8.9, 10.  without some hopeful evidences, that you are born again, and truly converted; that ye are in the Faith, new creatures in Christ Jesus; And that Christ is in you, and abideth in you; And that you have the Spirit of Christ.  
Oh! rest not in uncertainties about your Spiritual and Eternal Felicities: (as you would not about your Temporal) but, give all diligence to make your Calling and Election sure. 
2 Pet. 1.10   
Secondly, Look that you make good the ground you have got (through Grace) against the World, the Flesh, and the Devil, by a daily progress in both the parts of Sanctification, viz. Mortification and Vivification. And beware that you be not again entangled and overcome, 
2 Pet. 2.20.  and so your last end be worse than your beginning. 
Luk. 9.62.  Having put your hand to the Plough, look not back, much less be ye of them that draw back unto perdition: But be ye of them that believe, 
Heb. 10.39  to the saving of the Soul.  
And need I bid you beware of Popery? 
Rev. 13.3. Iniquitas, sed mistica pietatis & fidelitatis nomine palliata. 1 Cor. 10.12.  which is the most Catholic Apostasy, the Mystery of Iniquity: yet palliated with the name (only) of Piety, Antiquity, Universality, etc. yea I say, Let him that thinketh he standeth, take heed lest he fall: as too many have done.  
It's operative and strong, though but a Delusion and a Lie, yea it is the Energy, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Thess. 2.9, 11.  or strong working of Satan (through the just judgement of God) with all deceivableness of unrighteousness, in them that perish, because they received not the love of the truth, that they might be saved.  
Popish Seducers are subtle Artists, that have 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the sleight of me, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  cunning craftiness, and 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eph. 4.14. 2 Pet. 2.19  the method of Error or De●usion. The Ignorant and Sensual are in greatest jeopardy, they promise others liberty, whilst themselves are the servants of corruption. The prime piece of their Worship is palpable Idolatry, the whole complex of their common Devotion is Will. worship, Superstition and Formality.  
One would think that no serious Professors of Christianity, were in any peril of Popery: yet Quakers are an Artificial product of it, though they know it not. Love God, the Gespel and your Souls, better than the World and your Bellies, 
Phil. 3.18, 19  and you are out of the danger of it.  
Thirdly, 
Phil. 1.10.  See to it that ye be sincere Converts, sincere Saints; that your Faith, Love, Repentance, Obedience, etc. be sincere: For if you be sincere, you shall persevere. But hypocrisy will end in Apostasy. What is sound, is strong and invincible, what is sound is special, and not common Grace. Though common Grace may make a great show, cast a great blaze, yet like the Comet, it consumes of itself, till it be extinguished. 
1 Joh. 3.9. Mat. 13.31, 32.  True Grace is the Seed of God; and though it be little and weak, yet its nature is to grow in stature, and strength; or though it may decay, yet it cannot die. For its the life of God, a Well of living water, springing up unto Eternal Life. But let its Counterfeit 
† i e. common grace. , which resembles it so much in all things, make you the of●ner and exacter in the use of the Touchstone.  
Fourthly, Let your Communion with the Father, and with his Son Jesus Christ, be frequent and full: Omit no opportunities, nor means thereof. Redeem time from your worldly affairs, for converse with your God, in the Duties of his more solemn Service: Knowing that the Holiness, Comfort and Happiness of your lives consists in such communion.  
Use and improve the means for the end. Read, hear, pray, confer, and meditate much: And be loath to leave any duty, till you attain some sensible enjoyment of his Grace and Love. And till your hearts be warmed, your graces excited, your Affections engaged and your Souls, even make you like the Chariots of Aminadab, Cant. 6.12.  
And prize and treasure up your experiences of this kind. 
Neh. 8.10.  Retain a lively sense of Divine impressions upon your spirits. And let the joy of the Lord be your strength, 
Zech. 10.12.  to walk up and down in his Name. And lament your loss, when you came off from your Duties without success; Take heed of Formality in them.  
Fifthly, And you that are heads of Families; Take heed to your Families over which the Holy Ghost, even in your private Capacities, hath also made you Overseers: That you should watch for their Souls, as they that must give account; that ye may do it with joy, and not with grief: Deal particularly and closely with them about the estates of their Souls. Labour to convince them of their exceeding sinfulness and misery by Nature. And that they are under the Law, and so under the wrath and curse of God, while they continue therein. That they are utterly blind, lame, deaf, 
Isa. 35.5, 6  dumb, and dead spiritually, and under the power of Satan immediately. That their natural Light is spiritual Darkness; their sweet is bitter; their good is evil. Their Moral, Civil and Religious works are all Sins in God's sight; 
Prom. 8.8.  for being in the flesh, they cannot please God in any thing: but displease him altogether, though they please themselves and others never so much. That they are liable to all Judgements Temporal, and to Death and Damnation Eternal, every moment.  
Yet all this notwithstanding, They are to be persuaded, That the Lord Jesus Christ, the eternal Son of God, is become an All-sufficient Saviour of all men, even the worst of Sinners. That he hath purchased Salvation for them, offers Salvation to them, and is willing to enter into a Covenant of Salvation with them; if they will but accept him, and be ruled by him, according to the terms of the Gospel. That he hath redeemed them, and will justify them freely; Pardon them fully, Sanctify them throughly, Adopt them graciously, Keep them powerfully, and save them gloriously. That he hath confirmed his Covenant of Salvation with his Oath, and with the Seals of his Blood, Spirit and Sacraments. That he hath ever been mindful of it, taken you into it, who were as they are: and is especially engaged to your Children, by the tenor of his Covenant with you, That nothing but their own wilful refusal, final impenitency, obstinacy, and infidelity can deprive them of his Salvation.  
Bewail the Sins of any in your Family, as if they were your own; resist them by Instruction, Admonition, Reproof and Correction, (as the case requires) and pray earnestly against them. Especially, teach all under your charge to eschew evil, and do good, by your own daily Practice and Examples. And be sure you engage them, and train them up in the constant Duties of Gods sacred Worship and Service.  
Sixthly; As Religion is your signal Profession, so let your whole Lives, in all the natural and civil actions thereof, be influenced, animated, and (as it were) fermented by it. Eat, drink, work, walk, ●ake, sleep, speak, and be silent, mourn and be merry by the Rules of Religion. And let the lustre of it be conspicuous in all ●our civil Converses of Buying, Selling, Borrowing, Lending, Giving and Receiving.  
Let your Principles, Grounds, Motives ●nd Ends, be really religious: not carnal, ●nd selfish: Be true and faithful: Just and Upright, Sober and Temperate,  and Modest, Courteous and Affable, Compassionate and Charitable, Meek and Peaceable, Innocent and Patiented, Kind and Helpful. Look that your relative Duties to Superiors, Inferiors, and Equals, both in Church and State, 
Rom. 13. 1 to 7. 1 Tim. 2.12 Tit. 3.1. 1 Pet. 2.13, to v. 18.  be religiously discharged and performed: Honour the higher Powers; Pray for them fervently; pay Tribute willingly; And be conscientiously subject, in all true Loyalty; Let his majesty's Eminent Clemency, evident so signally, in our precious Gospel-Liberty, attract, and engage your Affections to him.  
Let your Church-communion be glorious in all the holy Effects of mutual Love, Watchfulness and Tenderness. And keep the Unity of the Spirit in the bond of Peace. 
Eph. 4.3.  Let the Splendour of Religion, in your Conversations, evince the Purity, 
1 Pet. 2.12  and Power of Religion in your Consciences: that God may be glorified, and men may be edified by you. Let none you live near, or meet with, lack your possible and seasonable Help, for the good of their Souls that need it, and will but accept it.  
And Finally, 
Rom. 2.4.  my Brethrens, whilst others despise the Riches of God's Goodness, Forbearance, and Long-suffering; not knowing, that the Goodness of God leadeth them to Repentance; But after their Hardness and impenitent Heart's treasure up unto themselves Wrath against the Day of Wrath and Revelation of the righteous Judgement of God; Who will render to every man according to his Deeds: See that you, by patiented Continuance in Welldoing, seek for Glory, Honour, and Immortality: And he will render unto you eternal Life, at the End of this temporal Life. The least glimpse and foretaste whereof, how glorious and ravishing it is, they can best tell you, that have had the Experience.  
Oh! Let Christ, and all of Christ, his Natures, Person, Attributes, Offices, Obedience (active & Passive) Conflicts, Conquests, Triumphs, and Purchases: and all of God in Christ be precious unto you; for all are yours, if you be his. Let him be the fat and the sweet, the hope, and the help, and the happiness of your whole life and death; whether you live, 
Rom. 14.8  live to him, or whether you die, die to him: (which only by holy living and dying you shall do) and then whether you live or die, you are his. Though you can but die once, naturally; yet you may die daily, spiritually; i.e. in 
(a) Phil. 1.21, 23.  Affection, 
(b) Job 14 14.  Expectation, 
(c) Deut. 32.29.  Preparation, 
(d) Matth. 26.39.  Submission, and 
(e) Ps. 31.5. Act. 20.22, 23, 24.  Resignation. I leave you to pick out the matter, which I have couched in words, for you use, as concisely as I could; that I might not too far transcend the bounds of an Epistle.  
The ensuing Narratives present you with a worthy Example of a dear, deceased Virgin-saint, once a Member of your Fellowship; now translated into the Celestia-Chore. Early living, and timely dying i● the Lord, and to the Lord. Not permitte● by him to have other Husband than Himself; in greatest mercy (doubtless) to herself. Whilst others sought her, He sen● for her, and unexpectedly (but not unpreparedly) took her from all her Relations and Lovers, to marry her in Glory, whom H● had espoused in Grace: Whose Piety, Prudence, Gravity, Modesty, with other Gif●● and Ornaments, natural and supernatural, were illustrious in her, above most of her Age and Sex.  
But I'll detain you no longer from the Natratives themselves. And the seasonable, and useful Sermon preached at her Funeral; with some prom and Consolatory Letters from several Godly Ministers, to her disconsolate Father, upon the sad occasion of her Death. All which I commend to your diligent perusal, and to God's Blessing thereupon, for your Spiritual and Eternal Good, I am, A servant wellwisher oft your Souls prosperity; and your Servant in the Lord for that end.   

The Introduction.  
THe Saints of God (most Christian Reader) are to be honoured both living, dying, and after death; though not with the honour of Invocation, which finds no letter of Command or Direction, no letter of Promise or Acceptation, no letter of Example or Practice in the whole Word of God; but is a reproach to the Saints, and a dishonour to God, whose Name and incommunicable Title is, The God hearing Prayers, and therefore to him shall the desires of all flesh come; and if all to him, than none to Saints; yet with the honour of benediction and imitation of their Virtues and Graces; They, they only, are the most magnificent, illustrious, noble, excellent ones in the world, Psal. 16.3. They are more noble than others, Acts 17.11. They are Kings and Priests, Rev. 1.6. They are more excellent than their neighbours, Prov. 12.26.  
More excellent in regard of their Descent and Stock, as having God for their Father; In regard of their Inheritance, Heirs of Heaven and Earth, 1 Cor. 3.20, 21. In regard of their Food, they are fed with heavenly Manna, they eat Angels food; eat the Flesh, and drink the Blood of Christ; and in regard of their Clothing, their Clothing being of embroidered Gold, Psal. 45.13. They have put on the Wedding-Garment, the Garments of Salvation, the white Robes of Christ's Righteousness, the white linen, yea Christ himself.  
Whereas the unjust are men of no name, vile persons, though never so great, Dan. 11.21. To be contemned and despised, Psal. 15.4. They deserve not the name of men, Jerem. 5.1. They are not to be honoured in some Cases so much as with a Look, or with a Word, or with a Bow, 2 King 3, 14. Luk. 23.9. Esth. 3.2. But the Godly, are men of renown, they want nothing that can make any truly honourable and noble; they are admitted into the King of Heaven's Service, Servants of the great King, God's Attendants and Courtiers, employed in the most honourable work and service; They are the Workmanship of God, created in Christ Jesus, Eph. 2.10. They bear the Image of Christ, are made partakers of God's Holiness, Heb. 12.11. And of the divine Nature, 2 Pet. 1.4. they have holy and gracious Practices, imitators of God as dear Children. Now can there be to the Sons of Men a greater honour, than to hold semblance with the Majesty of God? Glorious is that Image of God wherein they were created, whereto they are renewed, into which they are transformed from glory to glory, 2. Cor. 3.18. Which also Saints manifest by their actings of Grace, and ●●acious holy Practices; Godliness is God-like●●ss, and Holiness is the Saints honour, 1 Thess. ●. 4. Humility and lowliness of mind decks ●●d adorns the Saints, 1 Pet. 5.5. That the ●race of God, how vilified soever amongst men, ●et it makes Saints glorious in the sight of God; holiness and Grace makes persons the most con●derable and weighty, Hast thou considered my ●rvant Job? it makes them heavy, ponderous ●nd weighty, and to have substance in them, ●nd therefore worthy to be reverenced, esteemed, ●nd honoured; all others are light in the Balance, and therefore to be contemned, vilified ●nd slighted; but chaff, lighter than vanity, ●sal. 1.4. and 62.4. Pro. 10.20. the word in ●●e Hebrew for honour and glory, comes from a ●ot which signifies heavy, or ponderous; because ●hat which we honour and respect, we look upon ●● as a thing that hath weight and substance in it: ●he Apostle calls that most glorious state of the ●aints in Heaven, a weight of Glory, 2 Cor. 4.17. Honour is a man's weight in the esteem of others.  
Sin makes wicked men light, and then lightest of all when they make light of Sin: But Holiness adds honour and weight to the persons of ●he Saints. Holiness towards God makes venetable amongst Men. Hitherto then turn the stream of your ambition to grow honourable by ●oly and gracious practices. Be ambitious to live holily, as Paul was, That you may be honourable in the eyes of God, and accepted of him, 2 Corinth. 5.4.  
The old World would build them a Tower to get them a name, and to win them fame amongst men, Gen. 11.4. The ambition o● Worldlings is, to call their Houses by their own Names, to perpetuate their Memories, Psal. 49.11. to erect Monuments of costliest Fabric, to perpecuate their remembrance. For this end and use men use to set up the most lasting materials Pillars of Marble, and Pyramids, of Stone: But these, or any other things besides Grace and Holiness, as Riches, Dignity, Power, Credit Learning Wisdom, etc. which men hope to be remembered by, and become famous in the world, are but as Ashes, mean and of no consistence, Job 13.12. Though men lay them by and esteem them as Monuments to Posterity, o● as Memorials to preserve their Names to all Gen●rations, yet they are ordinarily scattered like ashes in the air, or spilt like water upon th● ground, which cannot be gathered up; and s● will all that, whatever it is, which vain me frame or fancy to themselves to make them memorable and renowned amongst posterity or succeeding Ages: But Grace is the only Glory, an● gracious and holy acts the best Monument ●● perpetuate our memory. There is more glory in the least Grace, than in all earthly glory the least degree of Grace is more glorious than all the glorious Advancements that the world can afford us.  
Holiness and Grace is the beauty of Men and Angels, yea of God himself; it makes Saints beautiful and honourable in themselves, in the eyes of God, and in the eyes of all good Men while living, when dead, and after death, yea, for ever. The Righteous shall be had in everlasting remembrance, Psal. 112.6.  
Because the Saints are precious in God's sight, therefore they are honourable, Isa. 43.4. honourable both in the sight of God and all good men; God's eyes and heart are upon them: The eyes of the Lord are upon the righteous, saith David, they have respect to all God's Commandments, Psal. 119.6. and God hath respect to them in all their Concernments, Exod. 2. ult. They honour him, and he honours them, 1 Sam. 2.30. For any service done for him, he will honour them, John 12.26. what ever they do well, shall be sure to receive a fair testimony from God; They need not blow a Trumpet in their own praise when they have done well, as the Pharisees did: For what they have done well, the Lord himself (for their honour) will report to all the world, as he did Job's holy carriage in doing and suffering, both in the whole course of his life, and in that particular passage of the loss of his Cattle and Children, Job ●. 21, 22.  
They that carry themselves well, either i● Suffering or working for God, shall have glory, honour, and peace from God, Rom. 2.10. And when they do any new or further service for God, God will add some further honour an● respect to them, as he did to Job, when he ha● done a piece of new service, Job 2.3. He hold fast his integrity. He was described before in th● first Chap. as an holy man, now he is described a a tried man, as an approved Soldier, Job obtains this honour in the Combat with Satan, a glorious addition to his character. As Job's graces increased, so did God's testimony increase concerning him; God will not conceal any of the graces, nor the improvements of the grace of his people: Nay, if they speak but a good word for God, they shall hear of it again; God takes it and pens it down, Malac. 3.19.  
As it is usual with Kings, for great Service done them (especially in Wars and Battles) to make additions to their Titles of Honour, to give some new Mottoes, or put some new Devices in the Coat-Armour of those who serve them; So the Lord doth to his Saints. Thus Jacob in prevailing by Prayers and Supplications (the Ammunition and Arms of the Saints) with the Angel, is called Israel, a prevailer with God. God honours the Saints while living, he call them his Friends, Abraham the Friend of God, John 15.14, 15. What a great honour was it to Noah, that God himself, when they were all got into the Ark, would shut the door? Gen. 7.16.  
He honours them and prizes them in their Death, their Death is precious, Psal. 116.15. He honours them when Dead; It was an honour to Moses, that the Lord buried him, Deut. 34.6. Though its true, there was another reason, why the place of his Burial was kept secret, lest they should superstitiously adore him and worship him, yet 'twas a real respect and honour that he buried him.  
The Lord puts white Garments of Glory upon them, that they may walk with him in them, Revel. 3.4. Yea, He puts a weighty Crown of Glory upon their Heads, 2 Cor. 4.17. A Crown of Glory that fades not away.  
And as they are honourable in the sight of God, so in the eyes of his Saints; the Citizen of Zion is described amongst other Qualifications, by this also, that He is a man that honours them that fear the Lord, Psal. 15.4. They honour them while living; and when dead, by an honourable Interment; and after Death, by honourable Thoughts of them, by honourable Speech in the mention of them, and by the Imitation of their Virtues and Graces: and thus the memory of the just is blessed, Prov. 10.7. When persons in After-ages shall remember them, and the things memorable in them, they shall bless them and highly esteem them; they shall not be so much as mentioned or spoke● without praise or benediction; This is Honour to their Memories.  
The end therefore of the following Narrative of the holy Life of Mary Wilson (next to the Glory of God, the Edification of the Church i● general, the use and benefit of that Body where of she was a Member, and the profit and comfort of her Parents, and other near and dea● Relations surviving) is the advancement of he● Memory, and an encouragement for others imitation, who often follow Patterns more tha● Precepts; And to present, as exemplary, th●● the Piety and Holiness of her that is deceased for that end.  
When persons that die are persons of known worth and usefulness, 'tis not fit that their Graces should die with them, and that Virtue should be defrauded of its public honour. And because God honours them that honour him, the Church has been always careful to preserve and embalm their Memories: And so is that Promise made good, and the Will of God served therein, whose mind it is, That the Memory of the Jus● should be blessed, Prov. 10.7. and kept from rotting; whereas the Name of the wicked ro●● together with their Carcases.  
And if the Authors of the ensuing Narrative, with its adjuncts, had only designed in the Publication thereof to continue the Memory and Christian Example of that precious Saint and servant of Christ, whose Death gave occasion to ●hem, nothing had been done unworthy a Christian aim; Praise and Public honour, being a Debt that is owed to the righteous; a debt, saith Nazianzen in one of his Funeral Orations, that of all debts is most just. And as the ancient Church was wont to preserve the Memory of the Saints ●● those famous Dyptiches; So might they seek ●● continue the Memory of her Graces in this public Record, that though being dead, she ●ight yet speak. She really deserves both glory, raise, and honour: Glory, that she be accounted virtuous and gracious: Praise, an honourable ●ention of her for her virtues: and Honour, viz. a testification of the former good opinion by some outward signs, as Commendation, erecting of statues, or Pillars, etc.— It's said of Ab●lom, that in his life-time he had taken and reared ●p for himself a Pillar, and called it after his own ●ame, because he had no son to keep his name in remembrance, 2 Sam. 18.18. Yet that Remembrance of his, as Job saith, proved like ashes. The ●ollowing Narrative will be a far better Monument to preserve the Memory of her Name, and ●he name of her Parents.  
It hath ever been the custom of the Church ●● God, to write the story of the Lives of eminent and well-deserving persons and its pity th● such Memorials should be lost, and condemns to an obscure privacy, both for their own usefulness, and for her sake that was the occasion ●● them. Certainly God's Worthies deserve so●● public Monument to continue their Memo●● and Example; for the imitation of the Good, an● the reproof of the Bad. The Apostle tells u●● That dead Saints may yet speak, Hebr. 11.4. th●● is, Preach by their Example: But than the● must be some to continue the memory of th●● example, or else how should it speak aught o●● instruction to future Ages.  
Therefore the Apostle observes of Abel, in th●● forenamed place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He obtained witness that he was righteous; which may be referred to the public witness and testimony of the written Word, where his usual tit●● and stile is righteous Abel, Matt. 23.35. And ●● had said before of all the Patriarches, v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They obtained a good report (to wit, ●● the Church) by the Scriptures. Now since th● Canon of Faith was closed up, there is no reason that the Memory of the Saints should be lost; an● therefore God hath in every Age stirred up some that can handle the pen of the Writer, by some public Record, to consign their Example to the use of the Church; though 'tis true, it's confesse● that many have been forgotten, who were otherwise famous in their generations, for want of ●are in this kind.  
Besides, the Lord hath not only given us his Word for a Rule, but he hath given us Examples also as a Rule to walk by; he hath given us his own Example to imitate, Ephes. 5.1. 1 Pet. 1.15, 16. And his Son's Example, 1 John 2.6. Heb. 12.2, 3. 1 Pet. 2.21. Mat. 11.24. Learn of me  
But besides these leading, unerring Examples, the Examples of the Saints are to be commended to our Imitation, both in Doing and Suffering; Whatsoever was written aforetime, was written for our Learning, Rom. 15.4. And Examples are written: we are bidden To go forth by the footsteps of the Flock, Cant. 1.8. Why hath the Holy Ghost set the Pens of so many on work to write the Lives of the Saints? Why hath he kept a Record of them in his own Book, but for Instruction and Direction of his People in aftertime? The Lord hath not registered one act of the Saints, but it is useful for us; The acts of the Saints are full of Practical Divinity, and their sufferings and troubles are full of Pathetical Divinity, as the Exhortation of St. James doth more than intimate, Jam. 5.10. Hence those ancient Saints and Believers in Hebr. 12.1. are called a cloud of Witnesses; because there is a directive and leading virtue in them: As there was a Cloud that went before the Children of Israel in the Day, to lead them; So this cloud of witness leads us up and down the wilderness of our Sorrows, and in the dark night of our Sufferings.  
That the gracious, pious, and holy actings ●● the fornamed deceased Saint, may be an addition to this Cloud for your direction and conduct, ●● in part the design of the following Narrative with the Additionals. Read it, and imitate Live, as she, in the Fear of God and Faith ●● Christ, and you shall die, as she, in his favour and everlastingly partake of that Felicity, which she is now possessing in Heaven.   

A brief Narrative of the holy and pious Life, and patiented, peaceful, and Christian Death of MARY WILSON.  
Marry Wilson was born at Crosfield in the Parish of Kirkoswold in Cumberland, the nineteenth Day of November, in the Year of our Lord, One Thousand Six Hundred Fifty and Two; Her Father's name is Richard Wilson, a person of exemplary Piety, and of singular Sincerity and Integrity, and a very useful Instrument in the House of God in that Place and Office with which he is dignified, in his careful and prudent management of that Power and Authority with which he is clothed, and to which he is advanced.  
Her Mother's name was Mary Martendale (descended from an honest, wealthy, and well-esteemed Parentage) a great lover of Hospitality, and of good Men: For their outward Estate, they have a competent Sufficiency, an estate sufficient to preserve an honest report and repute amongst their Neighbours, and to be helpful to them as occasion and opportunity serves, and necessity calls for it; Not so rich, as by their Wealth to be exposed to envy, nor so poor as by want to be liable to contempt; more enriched they are with the love of their Neighbours, and with the great esteem they have amongst them for their virtuous and Christian demeanour amongst them, and helpfulness to them; but most of all enriched in having so rich a Daughter, who was Heir of a Crown and Kingdom, and is now Possessor of the same.  
While she lived, she was a mirror of Womanhood for her time; and now being dead, a Pattern of true Christianity. She was from a Child, of a sweet and affable Disposition, and exceeding loving and engaging to all People; from her very Infancy she was a most dutiful and obedient Child to her Parents, and to all her Superiors, (a great Reproof to Children for the●● Disobedience in this present Age, and a good Pattern for their Imitation.) But her surpassing love was mostly shown to her Father, above a● her Relations besides, which was much manifested, by her desirousness of being continually present with him: So that assoon as ever she ha● strength to go forth in his hand, she would wa●● into the fields with him, and begin to inquire who made such and such things, which she b● held and observed.  
Her Father then taking notice of it, ender voured to inform her about the Creation of th● World, and the Three Persons in the Trinity and in several other things, bordering upon an● drawn from thence. All which Instructions she ●●dily apprehended, drank in, laid up and remembered, even as fast as he could lay them open ●●d out to her, and never after forgot them to ●●r dying Day. Which may be both a Pattern, ●●d also an encouragement for Parent's imitation, ●● teach their Children their trade (to educate ●●em virtuously) while young, and they shall ●● continue, and never departed from it, Prov. 22.6. ●● teach their Children the Knowledge of their ●●eator in the days of their Youth from the features; and to learn them the invisible things ●● the Godhead, by the things that are made and ●●vious to their view and sight.  
And that which may further encourage ●●ents to instruct and teach their Children ●● their Minority, is this, That God hath appointed their Teaching and godly Education, as means to make their Children Disciples, and to ●●ng them to actual Faith and Profession, both scripture and Experience prove it.  
Saith a Reverend Divine, God commands the ●● of this means to all Parents, that they teach ●●m the Law of God, and Trade of their Life, ●●d to rehearse the Words of God, and to whet ●●m continually upon them, that they may print ●●m more deeply in their minds, Deut. 6.7. And ●●ng them up in the nurture and admonition of the ●●rd from their Childhood, Ephes. 6.4. So that ●●s is the first means for actual Faith which God hath appointed. Now God will appoint ●● means to be used, from which he will ordinarily withdraw his Grace, or deny his Blessing, if ●● be rightly used.  
Certainly, if-godly Education be as well ●● Ordinance, as Ministerial and public Preaching and go before it; then may men expect God Blessing on their endeavours in such education of their Children, as well as on the public Ministry. God sets none upon vain and fruitless Works, and experience confirms it, that Go●● doth frequently bless this means before the public Ministry comes: Not to instance in all th●● in Scripture that were Godly from their Childhood; it's commonly seen in our times, that ma● (or at least many) of the Children of Godly Parents', that are truly sanctified, did receive the beginnings of it in their youth; And I doubt not, said another Divine, but if Parents did faithful discharge their Duty to their Children, that G●● who set them on work, would bless it, and lea●● but few to be first converted by the Ministry wit●● the Church; the chief use of that being to gu●● and govern the Church, and to build up the Disciples, and to convert those without, as it was ●● the Primitive times.  
In the time of her Youth, or rather Childhood (at which time they generally speak, ●●● sport and play like Children; yet she was n●●● observed to be given to such Childish Play, 〈◊〉 other Children, though at that time she might have had her liberty) some of the Servants in the Family, upon a certain time, going abroad to a Morriment, so termed, desired leave of her Parents that she might go along with them; which ●he understanding, readily refused to go: It being asked her, why she would not? She replied, I think God will not love me if I go to such Meetings.  
Betwixt the Eighth and Ninth year of her Age ●he was sorely visited with the Small Pox, insomuch that to an eye of reason, Death did look ●er in the Face; at which time, in the hearing of many Persons, she uttered much Heavenly Language, to the admiration of those that heard ●er. And when her Father took his sorrowful leave of her, to go for the Doctor (viz. Mr. ●ilpin,) she said, My Dear Father, Take no thought for me, for if we never meet in this world, I hope we shall meet in Heaven. But it then pleased the All-gracious God to bless the Means ●or her Recovery, and to add to her days many ●ears, that She might be more for his Glory, ●nd her Soul might have more assurance of his ●ove.  
Not long after her restoring to health, about ●he ninth Year of her Age; A Gentleman coming ●o her Father's house, in Discourse with her Father, he told him, That there was a strong report, ●hat the Parliament was about to put forth an Act for the Banishment of all the Non-conformists i● England; she having overheard the Discourse the next day took occasion to speak to her Father about it, and said, Father, In case that A● come forth, that you were speaking of yesternight must you go with the rest into Banishment? He Father then told her, if it proved so, he knew nothing but he might. Her Father then aske● her whether she would go with him, or sta● with her Mother and the rest of her Relations She replied, She would not stay, she would go alo●● with her Father. But he observing the Tears i● her eyes, said, My dear Child, I am afraid ●● this should come to pass, it would prove a trouble to thee, but thou seest I can no way help it, unl●● I should Conform; Therefore tell me, whether thou wilt go with me freely, or thou wilt have ●● to Conform, and so I may abide with you? She than replied, with Tears in her eyes, No, ●● Father, though they should do with you, as th●● did with Mr.— I would not have you to Conform.  
As she grew in Years, she ripened apace ●● Knowledge and Experience, and was much ●● her Duty both to God and Man: But to her de● Parents especially, she was a lump of Love an● Duty, signifying duty by her affable Disposition and humble Deportment and Carriage; denying herself in any thing, that might have the lea●● show of dislike to them.  
How much she desired to be in her Duty to ●er God, clearly appeared in this, in that she ●as unsatisfied to live without the enjoyment of ●ny of God's Ordinances or Gospel-priviledges; ●nd earnestly solicitous to give up herself to God ●nd to his Church, in obedience to God's Command, by a professed subjection to all Gospel-appintments, in God's own way, and according ● Scripture-Rule and Order: For upon a certain ●me she waited an opportunity, and told her ●ather, she could not but give him an account ●hat God had graciously done for her Soul, and ●en began and held forth at large, according to ●e Grace of God bestowed upon her, and given ●● her, as will by her Experiences more fully appear.  
After much Heavenly Discourse with her about that she had held forth, her Father propounded several Questions to her, some of which were fundamental Points in Divinity; and he found ●er so apt and ready in her Replies and Answers, ●hat he was much satisfied, That in what she bake, she was guided by Judgement.  
In the close of the Discourse, she desired her ●ather to acquaint the Officers of the Church that according to that Scripture, 2 Cor. 8.5. They gave themselves up first to God, and then a us by the Will of God.) For she said, She was ●ally convinced, that a Christian ought not to live ●● the neglect of the enjoyment of any Gospel-Ordinance or Privilege, when they might enjoy them: and in order thereunto, (according to the forecited Scripture) there ought to be a more solems giving up of ourselves to walk in Gospel- Order, before we can rightfully partake of all Gospel- Privileges: And she then further said, She should be ready (according to that Scripture Psal. 66.26. Harken unto me all you that fear the Lord, and I'll tell you what he hath done for my Soul) 〈◊〉 give a reason of the Hope that was in her, and Satisfaction so far as she was able, when called to it● Which Practice, and orderly Scriptural proceeding of hers, may be both a seasonable Reproof to several Professors of this present Age, who securely remain like Sheep, scattered upon th●● Mountains, living in the continued neglect ●● Gospel-Fellow-ship and Ordinances, thereby exposing themselves to be as a Prey for ravening Wolves, and to be taken in the Snares of subtle seducing Foxes; As also a good Pattern for th● Imiation of others, who are looking after th● Lord, and ask the way to Zion, with their faces thitherward.  
As to her Carriage and engaging Disposition t●● those with whom she was acquainted, they be●● know themselves; But this was well known, that if her Father could have answered the many Invitations, that many dear Friends gave her to their Families, he might have enjoyed her but seldom at home.  
As to her Duty and reverend Respect that she gave to her Parents, both at home and abroad, ●t was such, and so much, that gave them sometimes occasion to fear, that some might censure ●hem, as being ambitious of such Respect, which made them caution her to that purpose; But when they did it, she would reply, No, my Father, what I do is but my Duty: I cannot help ●t, if others will misconstrue it.  
As to her Usefulness in Sacred things, her practise in reading the Scriptures, and the Labours of Holy Men, was such, as it was very rare ●o name that Scripture, that she could not have turned unto; and what else she read was much ●er own, for she would at any time have discoursed the material Points of what she read, specially in Mr. Brooks his Apples of Gold, Mr. Love's Different Degrees of Grace, and Mr. Shepherds Sincere Convert, and Sound Belever; comparing these together, and then her own condition with them all.  
She was also well-grounded in the Assemblies catechism, which she learned when she was yet ●ry young.  
Once a Week, when the Family had been catechised, she would come to be examined herself, desiring still to be more and more informed ●● the knowledge of those great Fundamental ●ints: Nay, such was the eagerness of her de●●e to get Knowledge and Understanding in the great matters of Godliness, that her Father hath said, Many a night, after all the Family have been gone to Bed, would she have kept him up, propounding many Questions, and raising many Objections and Doubts, insomuch that he hath said (he may speak it to his loss and shame) h●● hath been weary to sit so late to have answere● her; yet for all that, she would not willingly part with him, but would say, Father, As some harder Questions, these are not hard enough● All which clearly discovers and manifests o● what great use she was to her Father, in putting him to the daily exercise of those measures of Gift and Graces that God had bestowed upon him.  
As to her Practice in Religious Duties, She was a constant Observer of Set-times, for her private Devotion and Retirements with God, an● a great Lover of praising God in Singing ●● Psalms, not only in Family-Duty, but also by herself alone; Her Parents say (and some in th● Family besides know,) That after she hath been laid down in Bed, she would have raised a Psalm She was much upon the 81 Psalms, beginning a● the 14 vers. and Psal. 84.13. Thine arm is strong and full of power, etc. and Psal. 31.19, 20, 21 and 125. 2d Translation. She was also a constant Attender upon the Word preached; it is known to many, that Day nor Night, however th● Weather blew, it seemed not hard or tedious ●● her, when she knew of an opportunity of hear●● the Word; and it's no great Wonder, she haunig such great encouragement thereunto, through ●he Lord's abundant blessing her Endeavours with so great an increase both of Gifts and Graces: In point of Memory, from the fifteenth year ●f her Age, to the last Sermon that ever she ●eard, she would ordinarily have repeated them ●x tempore: Her Father hath taken a Sermon ●om her Mouth, a Week after it was preached, ●nd penned it.  
So zealous was she in the Service of her God, ●hat she was observed, after she came Home from ●earing the Word preached, she forthwith went ●id fell down before the Lord, and watered it with Tears, and then assoon as the Family was ●● order, she came and repeated. A Friend ●●tely declared (since her Decease) with Tears, ●● what great use she had been to her and some Neighbour-women about her, that were zealously ●fected; she would sometimes meet with them, ●nd repeat to them the Sermon she had last heard, ●nd then read to them some part of those Books ●hich had been so useful to her, and then disbursed them over, till she would have drawn ●ears from their eyes.  
Nay further, It now seems clear to her Pa●●nts and others, that the Lord did reveal some fecial Secrets to her in particular: It was very apparent she had strong impressions of her death, ●● considerable time before it came; for instance, about a Quarter of a Year before she died, sh● being alone with her Father, having no Discourse tending that way, upon the sudden she said, My Father, if I die, I would have you take my Aunt Mabal home, and make her your Child● Her Father then replied, That she knew he loved her Aunt well, But why did she say so? He hoped that God would continue her to be his Child. But, as her Father apprehended, sh● seemed as though she feared that the Saying had some impression upon him, and so turned it off, that she only spoke it, in case it should be so.  
At another time, A young Kinswoman being come to live in the Family, at several times she would take her into the Parlour, and show he● how to order and dress the Room, when she was not there, as she said; and would several time● have given her charge, to have a special care o● her dear Father, and would show her how to order his Linen, both at home, and when he● went abroad: To all which, and much more, the Maid would reply, Why do you speak so and so, you will see to all these things yourself ●● Her Reply was, Well, But do you so, when I am not here. And the Day before she died, She named the very Day upon which she should be interred.  
As to her usefulness in civil things: For her Sempstry; She was well-grounded in all the grounds of it, so that what piece of Work soever she had seen, it was not tedious to her to take it in; as her many pretty Works, left behind her, do amply testify: So for her House-wifery, her Gravity in that point bespoke her to be almost double her Age. Seldom hath one of her Age been known to have such a frugal Forecast and quick Insight into the managing of Domestical Affairs, both with Neatness and Frugality.  
She would not see any empty place in her Father's House, but she would have that furnished according to her Father's ability; So that her Hospitality and Frugality might be seen at once.  
She hath been often heard to say, She would not eat her Morsels alone; meaning when she had something more than ordinary Provision: And would also have desired her Mother, To do good to all, especially to the household of Faith. In a word, such was her Industry in Houshold-affairs, that the burden and care of the Family was almost quite taken of her Mother, which now makes the burden the greater in the want of her.  
As to her Father, put all her Accomplishments together & she, she was the Joy of his Heart; he hath been heard to say, That if he should have published but the one half of the many Circumstances of her exceeding great Usefulness to him, both in Sacred and Civil things, with her winning and engaging Disposition to him, many Sheets of Paper would not contain them.  
For when they have been under any frowning Providence, she could have out-faithed him at any turn; And when she had observed any occasion of trouble upon her Father, than she would mind him of what the Lord had formerly done for him, backing it with some suitable Scripture; and as to her extraordinary Love to him, and tenderness over him it appeared very many ways.  
Her ordinary way of making mention of her Father's name in the Family, was, Where is my joy? or, Where is my jewel? And her Father being tender, and sometime exercised under a threatening Distemper, many would have said, That it made her look liker Death than her Father. She would sometimes have said, She should never endure to see her Father die: And after his Fits had been over, and he pretty well again, yet for many Nights after, she would rise of her own accord, and come down in the dark Night, to see how her Father was; So that she might well say of him, and he retort it back again in the words of good old Jacob concerning Benjamin, My life is leapt up in the Lass.  
And as she was a careful and constant Performer of her Duty both to God and Man, walking in all the Commandments of God, and serving the Lord in Holiness and Righteousness, thereby becoming an useful Instrument, while she lived in health in her place and station, so she manifested much Piety towards God, quiet and cheerful submission to his Will, and much Charity towards Man, much Patience, Christian Prudence, Courage, and Hope, whilst under her Deathbed Distemper; as will appear more at large by her Occasional Speeches at that time; and at last She died in Peace, with much Assurance of God's Love, resigning up her Soul to God, and falling asleep in the Lord, the Third Day of August, 1672, being Nineteen Years of Age, and Three Months.   

The EXPERIENCES of Mrs Mary Wilson, as they were taken from her own mouth, in the fifteenth year of her Age, which was in the year of our Lord, 1667.  
AT that time when my Father was at London (which was in the Year aforesaid) it was the good pleasure of God to draw out my Affections to the Lord, and after the means of Grace; So that I often thought it long after one opportunity of Grace passed, till another came to be enjoyed. And at that time, when I had any thoughts about the present Troubles that we were under, (meaning the Troubles about her Father's Estate, which the● depended upon a Trial in the High Court of Chancery) I then thought, that I could freely submit to the good pleasure of the Lord, whatever he had a mind to do in it. And I had then very longing Desires to read some good Books; whereupon I was happily cast upon Mr. Brooks his Book entitled, Apples of Gold, etc. By the reading of which, especially some Motives to stir up young one● to fear the Lord, the Lord was pleased to make them of Use, for the good of my Soul; As First, The Consideration that Christ died for us betimes, and why should not we live to him betimes? O give not Christ cause to say, that I died for you betimes, why should not you have lived to me betimes, etc. Who but Souls much left of God, and blinded by Satan, can hear the Lord Jesus say, I laid down a Ransom for some betimes, etc. I satisfied Divine Justice betimes, I pacified my Father's wrath betimes. Who can hear Christ reckon up all what he hath done for Souls, and not fall in Love and League with Christ, and for ever to be united to Christ, and for ever be one with Christ? And I thought the reading of these, and other Motives did more and more engage my heart to Christ. And then I considered, That though I had made Conscience before of committing the least Sin, that I knew to be a Sin, yet I had not given up myself to the Lord, in that serious manner that I ought to have done: for I was too vain (as I now see) both in my Thoughts, Words and Actions, and went on securely, and did not at all question my Estate and Condition; nor did I see any thing of the evil of mine own heart, till the Lord was pleased to discover it to me. And when I did endeavour to set myself to any Duty, or to have my Meditations upon any thing that was good; then I found the starting up of Sin in my Heart, and a woeful Averseness and Backwardness in my heart to any thing that was good. And though I was sensible of something that was my Duty to do, which (as I thought) I would have willingly done, yet when I came to it, it seemed burdensome to me. Afterwards I read Mr. Shepherds Sincere Convert, by which the Lord was pleased to let me see, from whence all that backwardness in my heart did spring, the cause of which was that Original Sin that I brought into the world with me; And than it was the grief of my heart, that I could not be humbled for that Sin, as I ought to be: And it did the more grieve me, in that I had known it before by Questions that my Father had asked me about it, and yet it did but swim in my brain. I did not think that it was mine own Case in particular, nor did I apply it to mine own Heart; wherefore I did mourn, because I could not mourn enough for, and under such an oppressing evil as this was to me. Whereupon the Lord gave me in these supporting Scriptures, Isai. 53.7. Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. Mat. 11.28. Come unto me all ye that are weary and heavy laden, and I will give you Rest. Then I thought these were very sweet Scriptures, but I had something to object against myself, that they did not belong unto me; because I felt not the weight and burden of Sin, in that degree and measure, as I ought. Though I was sensible of Sin lying upon me, yet I thought Sin, as Sin, was not so real a burden to me, as it ought to have been: And therefore I concluded, that I had no Right to such Promises, but put them often away from me, till it pleased the Lord to set home that other Scripture upon my heart, Mat. 12.20. A bruised reed shall he not break, and smoking slax shall he not quench: till he send forth judgement unto Victory. And providentially reciting Mr. Love's Different Degrees of Grace, I found that same place opened sweetly, which told me to my encouragement, That though there was much smoke of Infirmity, yet if there was but the least breathe of Grace, the Lord would not quench it, but breath upon it, and increase it: And that he would not despise the Day of small things. And by these things I was much encouraged and refreshed. After that hearing Mr. Nicholson upon Math. 7.21. Not every one that saith unto me, Lord, Lord shall enter into the Kingdom of Heaven; From which was observed, That it is not a bare, naked, and empty Profession of Religion, though never so ●ealously maintained, that is sufficient to save any ●an. In his Discourse upon this point, he came ● show how easy a thing it was to mistake about a ●od Profession and a bad one.  
First, From the nearness of their resemblance ●●ch to other. The lamps of the five foolish Virgins, were like to the lamps of the five wise Virgins.  
Secondly, By comparing ourselves at present, ●●th what we had been before; a man may be ●●other Creature, and yet not a new Creature.  
Thirdly, We may mistake, by comparing our ●●ves with others that are worse (in appearance) ●●an ourselves.  
Fourthly, By some superficial Touches, and ●●ward Flashes of Conscience; a man may pro●●● from Conviction, as well as from Conversion. By the hearing of this I was again discouraged, ●●d brought again to fear, that all this time I ●●d but been under some superficial Touches upon ●● Affections; and I thought my Profession was ●● good, or (at least) I might be mistaken about 〈◊〉 because it was an easy thing to mistake it. But ●●erwards he came to distinguish betwixt a good ●●fession and a bad, and shown;  
First, That a true Profession of Religion, it ●aies respects Christ, as the Fountain and ●●der of it.  
Secondly, It leads to Christ, as the mark and end of it.  
Thirdly, It ariseth from such a principle ●● Grace within, as puts down the Creature in it own eyes, but lifts up Christ and his Grace.  
Fourthly, It is always attended with an high valuation of Christ.  
Fifthly, It maketh much of Christ in the wor● of times, Christ's Cross is as really dear, as h●● Crown. But on the other hand, A false Profession of Christ springs from self, directs ●● self, exalts self, and doth but make a stalking horse of Christ at best.  
These things (through the Blessing of God) ten●● much to my Satisfaction and Comfort; for by th●● marks, I thought I could truly say, That 〈◊〉 sired to go to Christ, as my Fountain and Feeder and could do no further than I had Christ to be 〈◊〉 fountain & feeder. And I thought I could truly s● that I desired the end of my life might be the Gl●● of Christ. But after this (through my Corruption & Weaknesses) these things did slide out of my mi●● Then Fears began to arise again, That all ●● not right with me, finding especially the aversed of my heart to the performance of every Duty: 〈◊〉 the wont evils that were in my heart remain●● And many Fears possessed my Soul, that all 〈◊〉 departed from me again, and it proved so. T●● Scripture being often upon my Spirit, If thou 〈◊〉 g●ard Iniquity in thine heart, the Lord will not ●●ear thy Prayer; Whereupon I concluded that ●here was nothing but Iniquity in my heart, and so 〈◊〉 would give over Praying. And I did give it ●ver for many Days, except at some single times, ●nd then I found not the Presence of God (as heretofore) and so found it to be but liveless Duty, ●●at I performed. And thus continuing for some ●●me in the neglect of Duty, and my Heart growing vain and light, yet not considering from ●hence I was fallen all this while.  
But after a while, I began to consider, that I ●●d suffered woeful decays in my Affections; and ●● thought I would endeavour to get my heart into ●● better frame against another time, but when ●● at time came that I pitched upon, than I was ●● far off as ever. And then woeful Fears began ●●arise in my Heart, That all the Profession that ●●ad made, had not been of God, but from some ●●f-design; For if it had been a work of God, ●● would not have decayed: And therefore I ●●red, that God had given me up to the plague ●● an hard heart, and would never own me more. ●●t it pleased the Lord to bring me to the hearing ●● another Sermon that Mr. Nicholson preached ●●m Gen. 17.1. I am the Almighty God, walk ●ore me, and be thou perfect. From which ●●s observed, In that God is an All-sufficient ●●d, it is an abundant encouragement unto his People in times of their distressed estates and conditions. In the Improvement of which point he came to press to the improvement of God All sufficiency in several estates and conditions.  
First, In times of Temptation, God's People should make use of God's power, in their tempting and tempted Seasons: The reason why Temptation takes such hold is, because poor Souls ta●● no better hold of God, that is able to delive from Temptation, to secure in it, and to d● liver out of it.  
Secondly, In times of the working of Corruption, God's All-sufficiency should be improved against the strength and filth of Sin. Ma● honest hearts cannot get vain thoughts laid by or stave off such a growing Corruption; beca●●● they draw not in an All-sufficient God, to ma● them help.  
Thirdly, In times of the weakness of Gra●● when we cannot believe, hope, exercise Patience, etc. God's Almighty Power should 〈◊〉 leaned upon, and eyed, and made use of 〈◊〉 underprop weak Grace.  
Fourthly, In times of Duty, active and 〈◊〉 sive Obedience, many faint, Because they 〈◊〉 not on him that is able to help, and carry 〈◊〉 and in, and through every Duty.  
By these things the Lord helped me to see, 〈◊〉 I had relied upon mine own strength, and not 〈◊〉 proved God's All-sufficiency. And it pleased 〈◊〉 Lord to turn this to my encouragement, that I had an All-sufficient God to go unto. Whereupon I resolved to step into the presence of God, to bread my Condition before him again. But when I did attempt this: and came with resolution to have spoken unto the Lord, than it was cast into ●ny Thoughts, Durst I pray unto the Lord, that ●ad neglected to pray unto him so long? Then I thought, well were it for me if I could but discover ●ny condition unto my father, that he might pray ●or me: But through the temptation of Satan, I ●●uld not do it. But considering again of the All-sufficiency of God, I thought it was a great thing: ●ut alas! I knew not, nor could I find, that ●od had ever made over himself in any Promise ● me, seeing I had so woefully declined from Him. ●ut it pleased the Lord to give me in that Scripture, Isai. 40.31. But they that wait upon ●●e Lord shall renew their strength: they ●●all mount up with wings as Eagles; they shall ●●n, and not be weary, and they shall walk ●●d not faint. Then I thought and resolved, ●●ough the Lord should please to keep me in the ●●rk all my Days, and never discover more of ●●imself to me, yet would I wait upon him all my ●●ys.  
That Text also in Revel. 2.5. Remember ●●erefore from whence thou art fallen, and re●●nt, and do the first works, etc. was set upon 〈◊〉, whereby I did gather, that it was a Call from the Lord to me, to repent of my Relapses and Declinings from him; which I desired to set about, and beg Grace for the performance and discharge thereof. And then I made bold to step again i●● the presence of the Lord, and found my He●● more drawn forth to Christ, than I did before; ●● did enjoy more Communion with the Lord th● formerly. And reading that Scripture in H●● sea 13.9. O Israel, thou hast destroyed th●● self, but in me is thine help: Hereby I was comforted to think, that though I had gone on in path that would have led me to mine own destruct● on, yet my help was not in myself, but in t●● Lord.  
Then afterward hearing Mr. Davies up●● Mal. 4.2. But unto you that fear my Nam● shall the Sun of Righteousness arise with healing in his wings, and ye shall go forth, and gro● up as Calves in the stall. From which he shown (among many other things delivered,) Th● Grace might grow in poor Souls, and they ●● know how it grew: As for instance, Trees 〈◊〉 Winter they grow, and yet not discernible ho●● they grow; So poor Souls, though they cannot discern how they grow, yet after some time they are able to experience that they are grown From which I began to be encouraged to thing that though I could not witness how I had grown yet that there was a Change upon me.  
Then he came to give some Directions, H●● grow in Grace? One of which was this, Such as would grow in Grace, must get into the House of God; and that it ought to be but as the Valley ●f Bacha o us, a House of Mourning, till we be ●● the House of God, Psal. 92.13, 14. Those ●hat be planted in the House of the Lord, shall ●ourish in the Courts of our God. They shall ●ill bring forth fruit in old Age: they shall be ●t and flourishing. The Consideration of which, ●●d very much incline my Heart to join in Fellowship with the Lords People.  
Yet again, these two Scriptures were cast into ●●y thoughts, that caused these scruples to arise in ●●y Spirit, That I was not a new creature; nor ●●●ld I satisfactorily find, That Christ was form 〈◊〉 me, 2 Cor. 5.17. If any man be in Christ, 〈◊〉 is a new creature. and 2 Cor. 13.5. And ●●ow ye not yourselves, how that Christ Jesus ●●in you, except ye be Reprobates? Yet it ●●ased the Lord to answer these Objections, and ●●move these Scruples in a great measure, which ●●ded no little comfort to me, from a Sermon ●●eached by Mr. Nicholson, out of Numb. 14.24. ●●ut my servant Caleb, because he had another ●●rit with him, etc. In that Sermon he came to 〈◊〉 down some marks and signs of this other Spirit, 〈◊〉. Where this other Spirit is, there is new ●●ght, new Taste, new Affections, new Desire, ●●ve, Joy, Delight, Sorrow, Fear, etc. new ●●ays, Rules, End, Aims, Designs new Company, new Comforts, etc. with many others. All which did abundantly comfort me, in that ● could experience much of what was said in the particular. And I then thought, that this w●● given in unto me, to remove those Scruples bef●● mentioned.  
Then the Lord was pleased to set that Scriptu●● upon me, 2 Cor. 8.5. But first gave their o●● selves to the Lord, and unto us by the Will ●● God. From which place, I did humbly concei●● it to be my Duty to propound myself unto th●● Church, to walk with the Members of it in t●● Order of the Gospel, if so I may be thought ●● any measure fit for such a Communion.   

A brief Narrative of the occasional Discourse, and memorable Passages, that Mary Wilson expressed a little before her Death.  
ON Tuesday, July 23. She began to be not Well, yet not very Sick, but was in a weet frame of Spirit, and much in her private Retirements with God: But on the Lord's Day ●● night, when her Father came home from the Exercise, she began to be much worse; And upon his going to her, and ask her how she ●id: She replied, O my dear Father! I feel abundance of Coldness and Deadness upon my eart to every Duty; which makes me to mourn 〈◊〉 my spirit, that I have not had so sweet Con●●erse with my God, as I was wont to have: with such more melting language to that purpose. Whereupon he took occasion to offer her, what ●e Lord was pleased to give in unto him, for ●er satisfaction; viz. That at such a time, she ●as an incompetent Judge of herself, because her ●stemper was enough then for her to grapple withal. ●t then pleased the All-gracious God to give her Comfort; and she earnestly, with much ardency of spirit, implored the Lord for his Divine Assistance, to carry her through that D●stemper: so as she might be fit, either to live o●dye.  
On Monday, she passed on still in a very sweet frame, not seemingly sick.  
On Tuesday, about two of the Clock, she begun to be very sick; and said, Father, I would entreat you to be found in the use of means for me for if this that lies in my Breast cannot be remeved, I cannot long subsist. Whereupon with trembling heart he went for a Doctor, and before he could return, the Lord had opened he Mouth, and given her the Tongue of the Learned, so that her Lips uttered many divine Sentences; which (is well hoped) will never be forgotten of them that heard her.  
In the Evening, she seeing their Manservant Andrew, called him to come to her; and shaked hands with him: for she well knowing him to be zealously affected, desired him to pray for her; saying, I have a cold Heart of mi●● own, and many a frozen duty I have performed I desire you to pray for me; and pray that ●● Passage may be easy.  
And further she said unto him, What have you seen by me? have not I been proud and haughty? and have not I taken notice of many thingh that a gracious, humble Heart would have passe● over? To which he replied, That if God should have marked his Iniquities, he might have see much more in him, than ever he saw in her.  
Then she risen up, and fetched Mr. Brooke's Apples of Gold; And when she came to read these Motives, to move Young ones to be good petimes; she kissed the Book many a time: For those Motives had been sweetly useful to her, in the work of her Conversion, and now much more in her Dying Condition.  
Then she began to speak about her Temptations she had at her first closing with Christ. How Satan would have persuaded her, to have rested in Civil Education; being from a Child never addicted to any Vice. But the Lord was then graciously pleased to let me see (said she) that there was more in the Power of Godliness, than civil Education; when once I had experience of Christ's Love to my Soul; Though now I have suffered some Coldness to come upon it. But if I live, I will watch over this cold Heart of mine; and if I do return, I pray you all to watch over me. For Mr. Nicholson lately told us, when he ●aught from John 5. latter part of the 14 v. Behold, thou art made whole: Sin no more, lest a worse thing come unto thee. It was observed, that Christ's Salvation was intended, that after-sinning might be prevented. Oh that we could all take heed of after-sinning! To that purpose she spent a considerable time, in exhorting all about●er, to improve their time. This was spoken and pressed, with so much Earnestness and Seriousness, as was exceeding taking upon the hearts of all those that heard her; still ending with much Self-abasement, desiring some about her (if she should recover) to watch over her.  
The next Day, two of their Maids coming into the Room; She called them to her, and kissed them, and said, Be good Lasses. I have been in the School of Christ, and have learned many things; And if I live (through Christ's strength) I will teach you.  
Soon after, her Father came to her, and asked her how she did; She than told him, She was travelling for another world. And further said, (My dear Father) If ever I have offended you in all my life, I pray you for give me. His sorrowful heart being almost overwhelmed with grief, he told her, She rarely offended him in all her Life; nor could he say, he had any just cause to give her a Reproof. For if sometimes (which yet was very seldom) occasion of both were given, through infirmity, not wilfully, her ready and right sense thereof, ministered such satisfaction, as easily removed the offence, and prevented the Reproof. Judge then what deep Impression their parting must needs have. She (then seeing him filled with anguish of heart, and not able to discourse with her; which I am confident did lose many Divine things, he might have had, had he been able to have kept up Discourse with her) said, My dear Father, as for you and my dear Mother, my Life might be ; and if it were the Will of the Lord, I could be willing to live, that I might pay that Debt I own to you: But what God will have done, is best of all; and that I freely submit to. Then pausing a while, she said, I bless the Lord, that will presently deliver me from two great fears, in seeing my Father and my Mother die.  
On Thursday Night, She got little or no Rest; For the Silver cord was loosed, and the golden Bowl was almost broken. And on Friday Morning, her Father being gone but a little from her, She sent for him with speed; At whose first coming, she cheerfully said, My Dear Father, Let now who will be heir of Cross-field: For I am going to be an Heir with Jesus Christ. She then taking notice of the sad impression it had upon him, said, Father, Give me up freely.  
He then told her, he had fallen down before the Lord that morning, and given her up to him, whether to live or die.  
But my Father (said she) I pray you go again, and mind the Lord of that Covenant between you and him. But she again taking notice of his ●nability to answer her, because of Anguish of heart, said, My Dear Father, Why can you not give me up freely? Abraham had but one Son, and he was the Seed of the Promise, (for it was said, in him should all Nations be blessed) and yet how freely could he offer him up? (My Dear Father) give me up freely: and Jesus Christ will be more to you than many Children. Father (said she) you are but a weak man, and I am persuaded, that another Winter will set my Mother hard to it; And as for you, (my Grand mother) it will not be long, till you will be with me. Therefore make ready, and settle your Concerments in the world, assoon as you can, that you may not be toiled in the world; and then table yourselves with Mr. Nicholson Then she calling to mind, that Mr. Nicholson was sent for, asked If he was come? But he being gone upon a Visit of the like nature, three Messengers were sent for him, before he came, which made her think the time exceeding long for his coming; and often prayed and desired others to pray, that she might live to see his face, his precious face, that had been so Instrumental for the good of her Soul. Then she cried again, This Death is hard to abide; Pray, pray that my Passage may be easy. Then she called to their man Andrew, saying, Where is that Promise? I, even I will blot one thine iniquities, for my Names sake: and will not remember thy Sins. Then he turned to the place, Isa. 43.25. And many a time did she go over these words, I, even I, am he, that blotteth out thy transgressions, for my name's sake; and will not remember thy Sins.  
Then pausing a little, said, Here will I rest, for I have nothing else to rely upon, but Christ in a Promise. As for all my best Duties, that ever I performed in all my life, I quit them all, as Physicians of no value; and do freely cast myself at the feet of Christ: And if I perish, I'll perish there. This was unspeakable satisfaction to her Father, that now those Sermons, that sometimes with difficulty she had heard, and those Duties she had performed, and which had cost her many a Tear, should now be all disowned by her as to Justification, when she was going to look grim Death in the Face.  
And this her father affirms of his own knowledge, she was of such a broken frame of Spirit, that seldom, or never, did she come from her private Retirements, but with red Eyes, and watery Cheeks. And sometime, upon particular occasion, he hath joined with her in Prayer, when she would have poured out her Soul, in such a melting frame of Spirit, Heavenly language and powerful Arguments, as would have caused him to have groaned in his Spirit: and blessed the Lord for those eminent Endowments of Gifts and Graces he had endued her withal.  
Presently she cries again, Oh my Father, this Death is hard to abide: Pray, pray, that my Passage may be easy. Then suddenly, with much ardency of Spirit, with Hands and Eyes lift up to Heaven, said, Lord Jesus put forth thine Arm, and take me by the Hand, and say, Come up hither. Then she enquiring again for Mr. Nicholson, she was told he was not come. She prayed again, That if the Lord will, she might live to see him. Then beholding her Father, she said, How comes it, that my Father is without a Cap? Then she called for one, and sat up, and opened it with her own hands, and then put it upon his Head, who said, It was the last that ever his dear would put him on.  
Then she desired to be remembered to all her natural Relations, leaving a word of Exhorto them all; namely, That they should come off from the world, and make sure of Christ. Then she desired to be remembered to all Christian Friends; and named some of them, saying, Oh the Society of the Saints, the Society of the Saints! Were I to live again, I would more highly value the Society of the Saints; the least of Saints.  
Then she asked her Father, What day it was? He told her, Friday; Then she said, It will not be long, till I shall be in Eternity of Felicity; and I shall be interred upon the Lord's day.  
Then she asked, If she might give them out her Grave-dress? Which being referred to her liberty, she called for her Desk, and sat up, and opened it with her own hand, and laid aside her Shift and the rest of her , that she would carry with her to her Grave, being all plain. She desired her Aunt to put her Fore-headcloath low upon her Brow. Then perceiving that this inflamed her Fatherwith Sorrow, with the rest of her Relations, she said, Father, Whether shall the Saints know one another in Heaven? Who then gave her that satisfaction he could on the Affirmative, and further called to mind, that Mr. Bolton, in his Joys of Heaven, doth positively affirm the same by many Arguments; as first, That all Knowledge is desirable, but to know one another in Heaven, is most , 1 Corin. 13.12. But then shall I know, even as I am known.  
Secondly, The Disciples, in the Transfiguration, knew Moses and Elias, whom they never saw before. Ergo we shall know one another in Heaven; with many more Arguments to that purpose: which were so satisfactory to her, that ●he blessed the Lord for that knowledge, especially, that she should know her dear Father again in Heaven.  
She further enquired, Whether the Sins of Saints should come into the Judgement of Discussion, at the great Day of the Lord? She then remembering Mr. Brooks in his Apples of Gold, did speak fully to it: and desired it might be read to her, which accordingly was done. And when she heard it, she then blessed the Lord, saying, whom he loves once, he loves to the end.  
A Friend coming in, and ask her how she did; she said, She was taking flight into another world: Pray, pray that my Passage may be easu, Then said, Come Lord Jesus, take me to thyself, hold me fast in thine Arms, and let me not go.  
Then she enquired again for Mr. Nicholson, who presently came, and after Salutation, he fell down before the Lord, to beg Mercy for her Soul. After Prayer was done, she desired that the Room might be spared, that she might have a little private Converse with him. He spent about half an hour with her, which (as he after told) was mostly about some Doubts she had about the strength of her Corruptions, and want of Assurance.  
In the close of their Discourse, she was still of that mind, that she would die: He told her, others were fit to judge in that Case than she; And asked her how she knew it? She then said, She felt that, that he did not feel.  
So in the close of the Day, she fell into a ho● Fever, and was violently in it for a season. D●ring which time, the Tempter waited his opportunity, knowing well he had but a little time t● do his work in; so that through his Temptations, and the violency of the Fever for a sma●● time, she was under a damp.  
Then in the close of the Evening, the Doctor came again; who gave her some things, that presently did loosen her Phlegm: and not loo● after, she fell upon a sweet sleep (as the Doctor) and Mr. Wilkinson, and others that sat with her, said, it was about two Hours she slept. When she first awaked, she said, Thou wicked Satan, How dared thou tempt the Lord of Life? After that she fell into a Slumber again, and always ●s she awaked, she cried, Sweet Christ, pity me. Sweet Jesus pity me. Sweet Christ have mercy upon me; several times going over those Petitions.  
Then in the Twilight her Father going to ●er, asked her how she did; She fixed her eyes steadfastly upon him, but never spoke more. Twice before Breath was out, we fell down be●●re the Lord, and sent her to Heaven upon ●he wing of Prayer.  
Thus it was apparent, That the many Petitions she had put up to Heaven for her easy brassage, were granted her; and her Entrance ●●to her Father's House in Glory, where she hath ●●ken up her everlasting abode, to be ever with ●●e Lord, was about the Hours of Four or Five ●n the Morning, August the Third, 1672. Amen, Amen, Hallelujah.   

A SERMON Preached at the Funeral of Mrs. MARY WILSON.  By George Nicholson, Minister of the Gospel. 
Psal. 103.14, 15, 16, 17, 18 verses were sung.  Luke 12.40. 
Be ye therefore ready also: for the Son of Man cometh at an hour, when ye thin● not.  
WHile the Lord Jesus was at his Setmon, there started up a certain Person out of the Auditory, that moved an unseasonable suit 〈◊〉 Him, v. 13. Master, speak to my Brother, that he divide the Inheritance with me: (Like many) poor Creatures, that when they come to he●● the Word of God, they have their Hearts so stuffed up with the World, as that the Word of God takes no place with them, nor finds no ●oom in them, such was this poor man now mentioned, that while Christ was Preaching, he was proling for the world.) Well! His unsea●nable request, though it did interrupt Christ ●n his present Discourse, yet occasioned new, pro●table matter to flow out of his mouth; For ●ster the Lord Christ had given him a particular ●heck for such a Proposal, together with a denial 〈◊〉 gratify him in such a request. Ver. 14. He ●●eth on, and delivereth a seasonable and necessary Caution, v. 15. Take heed, and beware of ●●ovetousness; the which he backeth with a ●●ong Argument in the same verse, For a man's ●●e consisteth not in the abundance of the things ●at he possesseth.  
And to make the Caution to take hold of his ●●arers, He gives an instance by way of Parable, 〈◊〉 a certain rich man, that was covetously bend ●●er the world, who whilst he was racking his ●●ains about his worldly Profits, his life was cut ●●, his Soul required, and he a Fool for his ●●ins, from v. 16. to the 20. v. The Application of which Parabolical instance, ye have in 〈◊〉 21. So is he that layeth up Treasure for himself, and is not rich towards God. Well, in his ●●●lowing Discourse, he applieth himself unto 〈◊〉 Disciples, from ver. 22. to the 30. wherein in he useth several Arguments with them, to fetch them off from the love of the world; All which lie dispersed in the aforementioned verses, which I cannot now stand to draw forth, but must leave them for you to cull out at your leisure. And that he may effectually take them off from the world, he setteth before them, and proposeth to them, greater and better objects than the world could present them with; As i● he should say, If ye will lay out your self, and spend your strength and spirits about things Behold here are excellent things that are worth your pursuing after, and labouring for; Her● is the Kingdom of God, the Righteousness o● God, Bags that wax not old, and Treasure i● Heaven that faileth not, v. 31, 32, 33. Math. ●● 33. Let your Hearts be taken up with th● things, and never fear but all other things (●● far as they are necessary for you) shall be add●● unto you. And that they may receive th●● Kingdom, and Treafure which faileth not, 〈◊〉 The Lord Christ directeth them to be ready 〈◊〉 waiting for the coming of Christ, v. 35, 3● And this he presseth upon them by two considerable Arguments:  
The First is drawn from that honourable a●● happy Welcome which such shall have at 〈◊〉 coming of Christ, v. 37. Blessed are those Servants whom the Lord, when he cometh, 〈◊〉 find watcki●g: Verily I say unto you, that 〈◊〉 shall gird himself, and make them to sit down to meat, and will come forth and serve them.  
The Second Argument is drawn from the uncertainty of the time of Christ's coming, which is laid down by a familiar Comparison, of a Thief's coming to break up a House, when the Goodman of the House is off his watch, v. 39 And this know, that if the goodman of the house had known what hour the Thief would come, he would have watched, and not have suffered his house to be broken thorough. From which comparison of the Thief's sudden and unexpected coming, the Lord Jesus presseth them to be ready; For as the Thief, so he himself cometh at in hour, when men think not. Be ye therefore ready also; for the Son of Man cometh at an your, when ye think not.  
The words are a serious Exhortation delivered to his Disciples, and his then present Auditory, wherein we may take notice of these two general parts. First, An important Duty enjoined, Be ●e therefore ready also; Secondly, A plain, yet powerful Argument to press this Duty upon ●hem: For the Son of Man cometh at an hour, ●hen ye think not.  
The words are so very plain, as that we need ●ot spend much time about their Explication, ●or shall we make knots where there are ●one.  
The word (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,) that is here translated, ready, signifieth generally Preparation, or Readiness, according to the subject matter, that it hath relation to; so that be ye ready here, is be ye prepared for the coming of Christ.  
But that which will need a little unfolding, is, What we are to understand by this coming of Christ in the Text?  
Answer. There is a twofold coming of Christ. First, There is his coming to the particular Day of Judgement, and that is at the Death of every Person; For it is in the power of his own hand alone, to fetch away the Souls of Men: The Souls of Men are brought before Christ immediately upon the Death of the Bodies of Men, to receive their Doom, or Judgement, Heb. 9.27. It is appointed unto men once to die, and after this the Judgement.  
Secondly, There is Christ's coming to the 〈◊〉 Judgement, which is at the end of the World and the Resurrection of the Bodies of Men. Th●● I grant, is called signally The coming of Christ his Second coming, Acts 1.11. 1 Thes. 4. 1ST Heb. 9 last. I know some Expositors would have this coming of Christ to the last Judgement to be intended here; But I rather think it to ●● meant of his Coming to the particular Judgement and that for this reason: Because his Discipless and the then Auditory to whom he spoke, we●● not like to live to see Christ's last Coming Therefore we must necessarily understand it 〈◊〉 his Coming to the particular Day of Judgement, to judge every Person when he dieth; At least it cannot but be included herein.  
The words offer two Points of Doctrine fairly to our Consideration.  
Doct. 1. That it is the great concern of all Men that would be saved, to make ready against the coming of Christ.  
Doct. 2. That the uncertain time of Christ's certain coming, should make all men to prepare, and get ready for his coming.  
The first Doctrine is that which we shall mainly insist upon, as suiting the present sad occasion, and the condition of all our Souls. For the prosecution whereof, three things shall be done.  
First, I shall show you, what it is to make ready against the coming of Christ? or, wherein this readiness doth consist?  
Secondly, Why it is the great concern of all that would be saved, to make ready for the coming of Christ?  
Thirdly, Make Application of the Point.  
First, What it is to be ready against the coming of Christ? or, Wherein this Readiness doth consist? I know that men generally think ●t no great business to get ready for Christ's ●oming; Some think it is easily done: And others think it is already done: And a Third think, that it matters not whether it be done or not, for Mercy will save them, whether they be ready or not. But let all these consider, That there is a Twofold Readiness that all must be found in, that look for Salvation.  
First, There is a Fundamental Readiness Secondly, There is an Actual Readiness.  
First, There is a Fundamental Readiness, and this is also twofold.  
First, Negative. Secondly, Positive.  
First, There is a Negative-Fundamental Readiness, and this lieth in putting off, concerning the former conversation, the old man, which is corrupt, according to the deceitful Lusts, Ephes. 4.22. The Scripture phraseth it several ways, as, To deny all ungodliness and worldly Lusts, Tit. 2.12. former part. To put away the evil of your do, To cease to do evil, Isa. 1.16, 17. To lay aside every weight, and that Sin which doth so easily beset us, Heb. 12.1. To pluck out the right Eye, and cast it from us; to cut off the right hand and cast it from us, Mat. 5.29, 30. And many more such Phrases are to be found scattered up and down the Scriptures; But these may suffice to teach us thus much, That all that must be done, before any man can be fundamentally prepared to meet the Lord Jesus.  
I know, there are many men in the world, that make God's Mercy the only pillow to bolst●● themselves up in their wickedness; that think they shall have peace, though they add Drunkenness to Thirst; that is, Though they make provision for the flesh, to fulfil it in the Lusts of it: But let such know, That if ever they be saved, they must look to this Negative-fundamental Readiness, that is, Cast away all their Iniquities, for bear to walk in the forbidden path of Sin; for the Scripture assureth us, That such as walk in crooked paths, shall be led forth with the Workers of Iniquity, that is, They shall be ●ed to the place of Execution with such ungodly Sinners, Psal. 125.5.  
Secondly, There is a Positive-fundamental Readiness, which lieth in being born again, Joh. 3.3. Verily, verily, I say unto thee, Except a man be born again, be cannot see the Kingdom of God. The Scripture also phraseth this several ways; as, To put on the new man, which of to God, is created in Righteousness and true Hosiness Ephes. 4.24. To be renewed in the Spirit of our mind, Ephes. 4.23. To be born of the Water and of the Spirit, Joh. 3.5. To be begotten again, 1 Pet. 1.3. Jam. 1.18. To be converted, Math. 18.3. To repent, Luk. 13.3, ●. Act. 2.38. and 3.19. To believe in the Lord Jesus, Act. 16.31. To be a new Creature, 2 Cor. ●. 17. To learn to do well, Isa. 1.17. To rash and make clean, Isa. 1.16. To make you a ●ew heart, and a new spirit, Ezek. 18.31. To ●●ve godly, righteously and soberly in this present ●vil world, Tit. 2.12. And several other ways his Positive-fundamental Readiness is expressed in the Scriptures; But I have given you these, to let you see, that all this you must be, and do, before you can be said to be ready, to meet the Lord Jesus. What ever the mad, doting world dreameth of, yet must men be brought to see, That if ever they inherit Eternal Life, they must go thorough this Regeneration-work. They must become new Creatures, and all old things must be done away, and all things must become new. Look to this all you that talk of Heaven, and say you are marching up through the wilderness of this World, to the eternal good Land of Canaan: If you be deceived herein, you are undone eternally.  
Secondly, There is an Actual Readiness that all must endeavour after that expect Salvation, and this consisteth in these Seven Particulars.  
First, This Actual Readiness lieth in the exercise of that Grace, that is already wrought i● the heart of any man; and this supposeth a fundamental or habitual Readiness, of which we have but now spoken. If once the Habit 〈◊〉 Grace be infused, and seated in the Soul, there must be the acting of it, which is the drawing o● it forth into exercise. If a man hath Faith, h●● must live by Faith; if he hath the root of Holiness within him, it must blossom and bud.  
There is no Actual fitness for meeting of the Lord Jesus, where there is no exerting and putting forth of the acts of Grace, Luk. 12.35. Let ●our loins be girded about, and your lights burning, and ye yourselves like unto men that wait for their Lord, v. 36. where it is implied, That ●hose Souls are not in a fit posture for Christ's ●oming, that have not their loins girded, and their lights burning; that is, That are not actually applying themselves to the exercise of Grace, or trimming their lamps, as the Phrase is, Mat. 25.6, 7. Believe it, Christian, Thou art ●ot actually ready to meet the Lord Jesus, if thou ●rt not living by Faith, and labouring to keep live the breathe of the Holy Ghost in thy ●oul. The Apostle Peter showeth us, what Posture men should be in, that are looking for salvation by Jesus Christ, they should be actually bend to the acting of Grace, 1 Pet. 1.13. ●herefore gird up the loins of your mind, be sober, and hope to the end, for the Grace that is to be ●rought unto you at the Revelation of Jesus ●hrist.  
Secondly, This Actual Readiness lies in making new Additions of Grace, to that Grace that ● already received; To be coming forward in holiness, and increasing with the increase of God. To sit down with the Grace that thou ●ast already received, is to remain under great defects, and gross Neglects; which is nothing ●se but plain and downright actual Unpreparedness to meet the Lord Jesus. The Scriptures tell us of Additions of Grace to be made to out Grace, not only additions of Grace to Grace, ● mean, of one Grace unto another; but of degrees of Grace to the same Grace that is already received. The former is plain from 2 Pet. 1.5, 6, 7, 8. Add to your Faith, virtue, etc. The latter is as plain from those Scriptures that enjoin the increase of particular Graces upon us, 2 Pet. 3.18. But grow in Grace, and in the Knowledge of our Lord Jesus Christ. Judas v. 20. But ye Beloved, Building up yourselves in your most holy Faith. 1 Thes. 4.10. We beseech ye● Brethren, that ye increase more and more, that is in love. Jam. 1.4. But let patience have he perfect work, that ye may be perfect and entire, wanting nothing. And many more such instances might be given. Now till this be done, thou art not actually ready to meet the Lord Jesus. There is a certain measure of Grace assigned, and the period of time fixed, for every Saint to come up to it in, Ephes. 4.13. and t●● this be done, we are not completely ready.  
Thirdly, Actual Readiness consisteth in this To have your Evidences clear for Heaven; T● be able to prove to your own Souls, that you are in a state of Grace. Till you be come up t● this length, you are not so ready as you should be; The Apostle enjoineth Saints, To give ●● diligence to make their Calling and Election sun● 2 Pet. 1.10. that is, sure to themselves: And when you have done this, then are you ready for the Bridegroom's coming. When you can say with Paul, and the other Apostles, 2 Corinth. 5.1. We know that if our earthly house of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens; then are you actually ready and prepared for the Coming of the Lord. O then try your own selves, your states and conditions, to see whether Christ be in you or not; Never think that you can be ready in any good measure, till you understand something of this. Can a man be ready to meet Christ, that knoweth not whether he belongeth to Heaven or Hell, to Salvation or Destruction? Alas! Such an one is yet short of that degree of readiness that should be attained, in order to Christ's coming.  
Fourthly, There is also this in Actual Readiness to meet the Lord Jesus, viz. A completing of the work that God hath given us to do. Every man hath his Generation-work set him of God to do and finish; and till this be done, no man is ready for the coming of the Lord. It is said of David, Act. 13.46. That after he had served his Generation, he fell asleep. When a man hath done all his Generation-work, he is then fit for Death, and ready for Christ. St. Paul foreseeing his Death, hath these Expressions, 2 Tim. 4.6, 7. I am now ready to be offered, and the time of my Departure is at hand; I have fought a good fight, I have finished my course, I have kept the Faith. Mark, Paul saith he is ready to be offered, as our Translation hath it (though I know the Greek word may be translated otherwise): But how proves St. Paul that he is ready? Why? For (saith he) I have finished my course, etc. As if he had said, I have done all my Generation-work, and therefore I am ready. O Souls, then, and not till then, are you ready to meet the Lord Jesus, till you have done all the work which God hath given you to do in the world. Most men (God knoweth) spend their time for very Vanity, not considering that they have their task to do, & yet they think, when they have lived as long as they can, then there is no more but dying and entering into Glory. Poor mistaken Soul! Thou hast thy Generation-work to mind, and also to complete; And if thou hast not set about it; and brought it to its period, thou art far from the Kingdom of God, and consequently very unfit to die, and unready to meet the Lord Jesus. Be not deceived, There is much to do before thou canst be ready for Christ. Try then what thou hast done this way, Hast thou wrought out thine own Salvation with fear and trembling? Phil. 2.12. Hast thou filled up thy time with Duty? Hast thou done all the work of thy Place, Condition, and Relation? If not, thou art not yet ready enough to meet the Lord Jesus.  
Fifthly, This Actual Readiness lies also in this, viz. To have the Affections in subjection, and under command, and (as it were) brought under ones feet; That when the Lord Jesus cometh with a Summons for the Souls appearance, than the Soul to have so much power over itself, as to say, Arise, let me go hence: So that there needeth no more but Christ's Call, and the Soul is ready to set forward, and to take sits march to meet him, this now is actual Readiness. It is said of Abraham, that when he was called to go into a place that he should afterwards receive for an Inheritance, he obeyed, Heb. 11.8. So when Christ giveth the Soul a Call to go from hence, for the Soul then to have its Affections so subdued, and so under command, as forthwith to obey the Lord's Call, this ●s Readiness indeed. It is also said, That the Witnesses, upon a voice crying from Heaven to them, Come up hither, ascended to Heaven in a Cloud, Rev. 11.12. So when Christ's voice from Heaven biddeth the Soul come up hither, and the Soul upon the call ascendeth to Heaven, this is Readiness (in multis gradibus, in many legrees) to meet the Lord Jesus. We read that when the Lord shall give the poor Jews a Call to return, that they shall be so ready in their Affections to make answer to their Call, as that they shall forthwith make this Reply, Behold, we come unto thee for thou art the Lord our God, Jer. 3.22. So when Christ saith, Return ye Children of Men, and we answer, Behold we come unto thee, then are we in a proportionable measure prepared to meet the Lord Jesus. The Centurion told Christ, That his Servants were so under his Authority, that if he bid one of them go, he goeth; and if another come, he cometh; and if he bid the third do this, he doth it, Mat. 8.9. So if our Affections (like the Centurion's Servants) be so under Christ's and our Authority, that if they be bid go, they gp or come, they come; or do this, they do it. This is to be fitted for the coming of Christ. B●● on the other hand now, If the Affections be ●● unruly, unsubdued, and masterful, as that the● will not bend to the Call of Christ, when eve● he summoneth any of us to appear before H●● we are not yet ready to meet the Lord Jesus Many Souls (I know) will pretend, that if th●● be to be ready, than they are already prepared for they are (as they pretend) willing to depa●● from hence, when ever the Lord shall call the● But alas! How far are such mistaken, for let b● Christ Call for their Souls, and they wou●● (whatever they pretend to the contrary) petit●● for a Respite, like the poor man in the Fa●● that wished for Death, when he was overbuy thened with his sticks; but when Death a● peared, the man gets up with his Burden, and away goeth he. Poor men! whatever they think or pretend, they would find their Affections lime-twiged with something or other, that they cannot yet be ready to meet the Lord Jesus: ● Sixthly, There is this also in Actual Readiness to meet the Lord Jesus, and that is, To have the Affections elevated and upon the wing ●o meet the Lord Jesus. The Affections are truly ●aid to be, Alae Animae, The wings of the Soul; for they are the wings that carry the Soul after as desired Object; Now when the Soul is ●eady to take its Flight to meet the Lord Jesus, and mounteth upwards to meet him in the ●ay, as if it would prevent Christ of the pains to ●●me and fetch it, this is Actual Readiness with ●● Accent, or Preparedness in summo gradu, in ●e highest degree that man is capable of, to ●eet the Lord Jesus. We read of Elijah's ●cending to Heaven in a fiery Chariot; so when ●e Soul hath its Affections, like so many fiery chariot's, to carry it swistly on to meet the Lord ●sus, here is Readiness indeed. So we find ●. Paul thus setting forth his desire to be with thirst, Phil. 1.23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, having a ●hement hot and flagrant Affection to be with ●hrist, which is best of all.  
Seventhly, To be Actually ready for the Coming of the Lord Jesus, Is to have a suitable ●ame and temper of Spirit for a Dying Hour: Thou art not prepared to meet Christ, till thou art prepared to die.  
Now I will show you when a man is of a suitable frame of Spirit for a dying hour, and take it in these Four Particulars.  
First, When a man is freely willing to b● disposed of by God, this is a suitable frame 〈◊〉 Spirit for a Dying Hour. When God sender his Messenger, Death, to summon a man to appear before the Lord, and the man than is able to say, Good is the Will of the Lord concerning me, and let him do with me as seemeth good in h● sight. Here is a man of a suitable frame of Spirit for a Dying Hour, and consequently ready (in a good degree) to meet the Lord Jesus. Thus the Man Christ Jesus shown his readiness for dying in this suitable frame, when he said Not my Will, but thine be done, Mat. 26.39, 43. And good old Eli, 1 Sam. 3.18. It is the Lord let him do what seemeth him good. And Davi● 2 Sam. 15.26. Behold, here am I, let him d●● me as seemeth good unto him.  
Secondly, When a man can take complacence in God's so disposing of him, this is to be of suitable frame of spirit for a Dying hour. Th●● is, as I may say, the highest pitch in this spiritual frame. When a man cometh to this length as to take pleasure in God's taking him off b●● Death, this is to rise high in this Heaven's frame: This I grant is rarely attained, unto by those that are come up to some considerable legrees of Assurance, that they are already passed from death to life. Thus we find it was with Paul, and those Saints of whom he speaketh, 2 Cor. 5.1. We know (saith he) that if our earthly house of this Tabernacle were dissolved, ●e have a building of God, an house not made with hands, eternal in the Heavens: here is his and their Assurance. Now mark what followeth; For in this we groan earnestly, desiring to be ●●athed upon with our house, which is from Heaven. Paul and the rest of these Saints with him, ●ere so straitened in the Body, as that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, summo amore complectentes, em●acing with the greatest delight (as an hungry ●an his food, or a naked man his ) their ●use which they were waiting for from Heaven. ●ut how were they to come to be clothed upon ●ith their house from above? No other way ordinarily) but by being unclothed of the muse's of their Bodies. But could they be ●eased to have their clothing of Flesh stripped off ●em? Not simply as such, for this was against ●e Law of Nature, which is for the preservation ●● itself; but yet as the Body's unclothing was ●e way and means to bring them to be clothed ●●th Immortality, so they could take pleasure ●●d delight in it. This is no more than what ●●ul hath elsewhere expressed, Phil. 1.23. Having desire to departed, and to be with Christ, which is far better; The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is here translated to departed, signifieth properly to be dissolved, or to have the cords of Nature loosened, the bands between the Soul and Body untied. Now St. Paul saith, It is his desire, or as th● word is, his fervent desire to be dissolved: No that he simply took pleasure in the dissolution 〈◊〉 his compositum, or union between his Soul and Body; but as his dissolution would be the wa● to bring him to Christ, which he so much longe● for, so he took pleasure, or (as Beza expound it) contended in his desire to be dissolved. So those Martyrs we read of in Heb. 11.39 would not accept of deliverance, though the● were tortured, or as the word is, stretched form upon the Rack, that they might obtain a be●●● Resurrection. They would not thank their Adversaries for saving their lives, or be beholden to them for their sparing mercy, but rath●● took pleasure in so cruel a Death (as ordered 〈◊〉 them by the Almighty) that they might obtain better Resurrection. It is said of Aaron, th●● he received a commandment from the Lord 〈◊〉 die in Mount Hor, Numb. 33.38. But h●● did he die? Did he take complacency in th●● disposal of the Almighty? Yes, as appeared from Numb. 20.23, 24, 25, 26, 27, 28. where 〈◊〉 is said, That Moses stripped Aaron of his Garments (not against the will of Aaron, but with the free consent of Aaron) as appeareth by 〈◊〉 freeness and readiness, without the least reluctancy intimated, to go with Moses unto Mount Hor to die there.  
Aaron (as far as we can gather any thing from the letter of the Text) made no more of dying, than a man doth of putting off his  to go to Bed, or of having them taken off, that he may go to his rest, which (ordinarily) is an act of complacency and delight to a man, after his weariness and toilsome labour. The same may be gathered from Moses himself, Deut. 32.48, 49, 50. with Deut. 34.5. compared, which is in excellent frame of Spirit for a Dying-hour.  
Thirdly; When a man can hang lose from, and freely part with all his worldly comforts and enjoyments; this is an excellent frame of Spirit for a Dying hour. For a man to set his earthly comforts at his back, and have only Heaven before his face, this is a blessed temper of Spirit. It is said of Abraham, That when he went to sacrifice up his Son Isaac to God, he left his Young men with the Ass behind him, Gen. 22.5. to when a man sacrificeth up his life to God, for him then to leave all at the foot of the hill, this ●● a suitable frame of spirit for a dying hour. It ●● said of those Worthies in Heb. 11.15. That ●hey were not mindful of the Country from whence they came out: They did not (like Israel in the Wilderness) think of Egypt, or look ●ack (like Lot's wife) towards Sodom; but they hung lose from the world, and only fixed and fastened their Affections upon Heaven. How did several of our famous English Martyrs in Q. Mary's days hang lose from their dearest comforts and Relations, That when they were set before them (sometimes for a Temptation, or Aggravation of their sorrows and torments) could easily overlook them, and go on in their Suffering down to the Valley and Shadow of Death, with the greatest cheerfulness imaginable. O blessed frame! when a man is so dead to his Life, Relations, and all other worldly enjoyments, as that he is not captivated in his Affections with it, but hath (in a holy manner) so forgot it, as that he is got above it; here is a person indeed of a suitable frame of Spirit for a Dying hour. How many are there, that have the world set in their heart, as the expression is, Eccles. 3.11. That have the very Essigies or Scheme of the world drawn upon their hearts, as Calais was upon the heart of Q. Marry, as she herself expressed it. Alas! such are like to have as sorrowful a parting with, and from it, as (we may imagine) the rich Fool had from his Goods laid up for many years, in that night when his Soul was required of him, Luke 12.19, 20. Poor men These are far from this suitable frame of spirit for a Dying hour.  
Fourthly, When a man hath a relish of Heaven upon his Spirit, a taste and fore-taste of the fruit of the Vine that is drunk in that eternal Canaan; this is a suitable frame of Spirit for a Dying hour. A man is never fit for Dying, ●hen when his heart is in Heaven, and his spirit clipped in the honey of Canaan; When the grapes of Eshcol, and Pomegranates and Figs of Canaan are tasted, and leave such a tang upon the spirit behind them, as sharpen the appetite, and scent the Soul with the sweet odours and perfumes of Heaven; here is a glorious frame of Spirit for a Dying hour. When good Simeon, that had waited for the Consolation of Israel, had got Christ in his Arms, He tasted so sweet to the spiritual Palate of the good man, as that he is forward for dying; Now lettest thou thy servant departed in peace, according to thy word; for mine ties have seen thy Salvation, Luk. 2.28, 29, 30. Heaven dropped into the spirit of a man, and the scent thereof retained, puts a man into a right and suitable frame of heart for a dying Hour: All the Pains, Aches, Troubles, and Tortures that attend such cannot unframe them, while Heaven and their Souls are thus incorporated together. Nihil crus sentit in nervo, cum animus ●est in coelo. Tertul.  
And thus much shall serve for the opening of the first Particular, viz. Wherein this Readiness to meet the Lord Jesus doth consist.  
Secondly, Now it followeth next in order to show you, Why it is the great Concern of all that would be saved, to make ready for the Coming of the Lord Jesus.  

GROUNDS.  
First, Because of the great hazard that all men run into, that make not ready for the coming of Christ. Let me explain this a little to you, and that in Two Particulars.  
First, In reference to the wicked. The hazard they run in not preparing and making ready for Christ's coming, is most dreadful and dangerous. They do inevitably expose their Soul to everlasting Ruin and Destruction. It hath been shown you already, that there is a Fundamental Readiness which positively lieth in Regeneration; and if the work of Regeneration pass not upon you before the coming of the Lord Jesus, you are undone to all Eternity. What is more plain from the infallible Scriptures, than that unless a man be born again, he cannot se● the Kingdom of God? Doth not the Scripture tell you, That no unclean thing shall enter into that Holy City of Heaven, nor any thing whatsoever that worketh Abomination, or maketh a Lie? Rev. 21. last. And what then will become of such? Now see what the Scripture saith in this particular; Except ye repent, ye shall all likewise perish, Luk. 13.3, 5. Now consider his, all ye that forget God, lest he tear you in ●ieces, and there be none to deliver. And you Hypocrites, Though you have cleaner faces than he profaner sort in the world, yet your hearts ●●e as black as theirs, and the hazard you run is ●●ost dreadful. Read at your leisure, Mat. 25. ●, 8, 10, 11, 12. Were not the Five foolish Virgins shut out of the Bridegroom's Chamber? ●h consider it seriously! Is it nothing to venture ●our Souls, and to expose them to so great a ●azard, as you certainly do, while you neglect regarding this Fundamental Readiness?  
Secondly, In reference to the Godly themselves; ●●en they expose themselves to hazard for want of Actual Preparation. Though their Souls be ●●fe in the main through their habitual Readiness, so that they cannot finally miscarry; yet ●ere be hazards they run, through their Defectiveness in actual Readiness: I will show you in Four Particulars.  
1. They make their passage through this valley of Bacha exceeding difficult and dark, their salvation at last is a surprisal to them. And their fears at present cannot but be great upon them, especially upon occasions when Eternity ●● before them, and they see themselves before ●e very face of it. It cannot be otherwise, but ●ose Souls that have had no due regard to actual Preparation for the coming of Christ (unless they have lost all sense of their Souls, and Eternity to come) must have doleful Fears, and inward pinching Perplexities, especially when Death stareth them in the face. When a man hath been lamentably off from the exercise of Grace, and putting on the Wedding-garment and making out his title to everlasting life, (●● his conscience be awakened) he must needs walth sorrowfully thorough the Valley of the shadow ●● Death. This is apparent from the Five was Virgins, they were not actually ready when th●● Bridegroom came upon them, and then in what an hurry were they, Mat. 25.7. than all th●● Virgins arose and trimmed their lamps. The● arose with a fright, like men that are suddene alarmed out of their sleep at Midnight. N● question, they were startled to purpose through the greatness of those fears that were upon then and were surprised with their Salvation. And is it nothing to you, O Saints, to run this hazard, or to bring upon yourselves all this trouble and perplexity? Assuredly you will be ●● danger of falling under many Panic fear and griping pangs of trouble, if you do not ●●riously mind the work of actual Preparation 〈◊〉 the coming of Christ; even to you will death ●● as Bildad speaketh, The King of Terre Job 18.14.  
2. Even such as are Godly in the main, ●● run this hazard through their Defective-act●●● Readiness, or want of actual Preparation; They really (for aught I know, or can gather from ●he Scriptures) lessen that glory that should otherwise be conferred upon them in Heaven. And is not this a great hazard to run, and danger ●o incur, viz. to expose yourselves to the loss of ●o many degrees of Glory? Are you so careful ●o avoid hazards in your estates in this world, and will you make nothing of losing such a measure of Glory? Surely if a little of Heaven be ●etter than much of the world, than the loss of a little of Heaven, is greater than the loss of much ●f the world, nay than all the world itself. Now it is concluded by many worthy Divines, That ●here are Degrees in Glory; and if so, Then it will strongly follow, that where there is the least Grace, there will be the least Glory; And where there is the least of Actual Readiness for Heaven, there is the least measure of Grace. For, ●● the Exercise of Grace be the means of encreaing of Grace, (as undoubtedly it is) and this Actual Readiness lie in the exercise of it, as ●ath been already showed; then it clearly follows, That where there is the least of Actual Preparation for the coming of Christ, there must ●eeds be the least measure of Grace, because the ●ast exercise of Grace; and so consequently the ●ast degree of Glory. But let us see what the scripture saith in this point, and for this consult that place in Luke 19.16, 17, 18, 19 where we find the two Servants that had traded with their Master's money, to have received a proportionable reward to their improvement of it; The first that had made his Master's pound ten pounds, is made Ruler over ten Cities. And the second that had made his pound five pounds, is made Ruler over five Cities. The scope of the Parable seemeth to be this, that according to the improvement of Grace received, so answerably shall the reward be. They that make the greatest improvement of Grace, shall have the greatest reward of Glory; and they that make a lesser improvement thereof, shall have lesser degree of Glory: See for this also, 1 Cor. 15.41, 42. So that from hence to me it is clear, that there are different degrees of Glory, as well as different degrees of Grace; And those Saints that concern themselves the least about Actual Readiness to meet the Lord Jesus, shall have the least share in Heaven's Glory. And is it a small thing, my Brethren, to deprive yourselves (through your remissness and negligence) of the weight of Glory? Would you do thus by yourselves about the things of the world? There are none of you that would hinder your external Prosperity through your neglect. Be but as wise and careful for your Souls, and you cannot then but be making ready for the Coming of Christ.  
3. They expose themselves to this hazard also, of falling into an hour of desertion. I grant, the Almighty sometimes may, and doth, hid himself from his gracious ones, that have made great Conscience of making Preparation for the Coming of their Lord. But ordinarily, those Souls that are the most remiss and careless about the work of Actual Preparation for the meeting of the Lord Jesus, are mostly left and forsaken of him (as to actual favour) in times of trial, and especially in a dying hour. And this is no more but a just Punishment upon them for their Neglect: It being most equal, that they that have not cared to fit themselves for Him, should not find Him friendly to them when they stand in most need of his favour; Then God showeth them his back, and not his face, as he did to the Jews in their troubles. I grant, to dispense favours this way, belongeth to the Divine Prerogative; and therefore he both can, and may deal them forth as he pleaseth, and to whom he pleaseth. And (possibly) sometimes he may let some Souls sip of this Cup, that have not every way carried suitably to this favour, Isa. 57.18. I have seen his ways, and will heal him: I will lead him also, and restore comforts unto him, and to his mourners; And this is done, notwithstanding his going on frowardly in the way of his heart, v. 17. Now this he doth, when he seethe it will make for the advancement of his Grace and Glory: But ordinarily he suffereth not these to see his Smiles, that have not been fitting themselves for him; But they must now be, as if they were cast out of Favour; and must apprehend his Frowns to make them sensible of the● great neglects about the concerns of their Souls. And hence it is that many Souls (though otherwise honest in the main) do go mourning without the Sun, as the Phrase is, Job 30.28. through the black entry of death, and (perhaps) never see God's face in peace again, till they find him to be their friend in the other world.  
4. They run the hazard also of entering into great Temptations. Though Satan, when let lose by the Almighty, will trouble the best of Saints, and fill their Spirits with great perplexing Fears, especially in times of Trial, and mostly in a Dying Hour; when they are left to be tried by him: yet most commonly the secure, slothful, and careless Saints are most perplexed with his Temptations, at such times and seasons. Now if ever, he will endeavour to unsaint them. And this he laboureth to do, by setting before the eye of their Conscience, and charging upon them, all their former carelessness and remissness in and about their actual Preparation for the Coming of Christ, as not consisting with a state of Grace. Though before he did secretly (yet strongly) persuade them to the contrary, when he did tempt them to slacken the reins, and grow remiss in the Duties of Preparation; yet now he appeareth openly to the Conscience, and chargeth it home upon it, as that which can no way comport with the spirit of a Saint. Hence it is that so many, when brought to their dying hour, are ready to cast away all their hopes of the life to come; though (peradventure) some time before, they were groundedly persuaded that their state was good, and that they had a Right (through Faith in Christ) to the purchased Inheritance. You secure Saints! that please yourselves at present in your Remissness, take heed lest the Devil have a field with you before you die. Though you may have your quiet at present, through his lulling you asleep, yet you may come to be awakened, and your Consciences filled with many black, hellish fears. And reckon you it nothing to fall into the hands of a merciless Devil, that will not spare you a blow, I warrant you? O fear an After-clap to come upon you, if you do not speedily awake, and set about this Actual Readiness for the Coming of Christ. The Apostle's counsel is, To put on the whole Armour of God, that ye may be able to stand against the wiles of the Devil, Ephes. 6.11. The Devil is subtle and wily, not only to draw into sin, but also to trouble for sin; and especially he doth this in a Dying hour. What is said of the natural Serpent, is as true of the spiritual, Nunquam nisi moriens producitur in longum, that it never stretcheth itself to its full length, but when it dies: So the Devil never stretcheth himself forth at such a length to do thee a mischief, as when thou art in a Dying hour; for than he knoweth that his time is but short, and that thou wilt quickly be beyond his reach.  
Secondly; It is the great concern of all th●● look to be saved, to make ready for the coming 〈◊〉 Christ; because it is indispensably required of them. God will not dispense with the want of Preparation in any Person whatsoever. It is at your utmost perils, if you get not habitual Readiness, and endeavour not after actual Readiness against the day when Christ shall come to call for your Souls; Do not the words in the Text run by way of command, Be ye ready? The Ver● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is in the Imperative Mood, and importeth Authority in the person commanding. And is it not your concernment to obey him? Believe it, you will find it to be to your cost, if you do not observe what he giveth you in command to do. You cannot now plead Ignorance in this Case, for now you have heard, and herein may read (if you knew it not before) that he requireth you to make ready. And mark how it will far with that Servant that obeyeth not Christ's will, after the knowledge of it, Luk. 12.47. And that Servant, which knew his Lords will, and prepared not himself, neither did according to his Will, shall be beaten with many stripes. There is no Dispensation for him, but smart he must, and that severely.  
Thirdly, Because Heaven is ready only for ●hem that are ready for it. It is a fond Phancy ●hat many ignorant Souls have, that they cannot ●●iss of Heaven, because there is an Heaven prepared: But mind, though Heaven be made ●eady, it is only for such, as are made ready for 〈◊〉. There is a Meetness absolutely requisite in ●●l those that must pass over into those Eternal ●ansions. It is true, Christ hath prepared a ●ace, Joh. 14.2, 3. and Salvation is ready in it If, only it must be revealed in its time, 1 Pet. 1. 〈◊〉 But the place of Glory, and Salvation in it, ●e only prepared for such as are made meet and ●ady for them, Colos. 1.12. Which hath made meet to be partakers of the Inheritance of the ●ints in light. There is both a Jus hereditarily, and aptitudinarium; that is, a Right of ●●irship, and a Right of Fitness, or Meetness, ●t must be come by, before any Admission 〈◊〉 be expected or obtained into this Heavenly country. And the latter, viz. That of Fitness ●●th in making ready for it; that is, in having work of Sanctification begun, and wound up such a height or degree, as may make the Soul table to it, and meet for it. Mark that Text Matth. 25.10. And they that were ready, went with him to the Marriage, and the Door was 〈◊〉. Not a Soul gets into Heaven, but such as ready for it. The Door is shut against all rest, and no entrance can be had for them. Now than my Friends, are you not concerned upon this ground to make ready for the coming of Christ? I am sure if you be concerned to look after Heaven, you are also concerned to make ready for it: Because where there is no Readiness for it, there will be no Entrance got into it.  
Fourthly; Because the Lord Jesus cometh at an hour when we think not. This is Christ's own Argument in the Text, by which he presseth us to make ready for his Coming. Christ's coming is set forth by the Similitude of the coming of a Thief, whose coming is always sudden and unexpected, Luk. 12.39. Rev. 3.3. If therefore thou shalt not watch, I will come on thee at a thief, and thou shalt not know what hour I will come upon thee: So Christ's coming (though cercain, yet) as to us, is very uncertain. And therefore it behoveth us to be always ready. It is said in the Parable of the Ten Virgins, that at Midnight (the dead time of the Night, as we say, when we have the least expectation of any Comers) there was a cry made, Behold the Bridegroom cometh, go ye out to meet him, Matth. 25.6. The Lord Jesus cometh upon men at Midnight; that is, at an Hour when they look not for him, when men are still and quiet, and their expectations dormient. And how dreadful is it to hear him cry at Midnight, and men not ready to go meet him. Christ cometh upon many at unawares and giveth them Summons to appear. And is it not most sad to hear his Alarm, and not be prepared to appear before him? woe to those Soul's ●hat are no way ready when the Lord calleth! Their Doom is like to be black, and their Condition's miserable: See what Christ saith shall become of those Souls that look not for his coming, ●nd so begin to be lose, and careless, and pro●ne, Luk. 12.45, 46. But and if that Servant ●y in his heart, my Lord delayeth his coming, and ●all begin to beat the Men servants and Maidens, ●nd to eat, and drink, and be drunken; The ●ord of that Servant will come in a day when he ●oketh not for him, and at an hour when he is not ●are, and will cut him in sunder, and will appoint him his portion with the Unbelievers. Here asad work you see that follows in upon it; the ●●n is undone, and cast away eternally. O ●emble at it, all ye that forget God, and wait ●●t for his coming. Though you may forget the ●●ing of Christ, and neglect to prepare for it, 〈◊〉 Christ will not forget to come, nor to punish 〈◊〉 when he cometh upon you, Watch therence, for ye neither know the day, nor the hour ●●erein the Son of man cometh, Matth. 25.13.  
And so much shall serve for the grounds of 〈◊〉 point. The Application now followeth, and ●●e calleth for Brevity.  
Thirdly, By way of Application, that I may bring the point home to you all.  
Use 1. First, Is it so, that it is the gran● Concern of all that would be saved, to make ready for the coming of Christ? Then certainly there are many persons that will fall under ●●●●nviction from this Doctrine, I mean they 〈◊〉 be brought under a Doctrinal Conviction 〈◊〉 that they may be laid under a persona Conviction! Assuredly, Friends, it is your concernment to measure yourselves by th●● truth; but I will name a few sorts of Persona that come under the lash of this Point.  
First, There is the Carnal Professor, tha● justly falleth under Conviction, who deceiveth himself with his fair pretences, and mere sha●● dows; he looketh like one that is making ready for Christ, and yet really, and in good earnest he never endeavoureth to get his Soul furnishe● with those Preparations that would fit him s●● Christ. This poor man (like the five fooli●● Virgins) hath his lamp, but he hath no oy●● it. His heart is graceless, and yet he goes o●● till he see himself deceived, when it is too late● My Friends, believe it for a truth, It is not wh●●● you appear to be by your Profession, but wha●● you really and actually are by powerful impressions within you, and spiritual actions done b●● you, that will make you to be ready for t●● Coming of the Lord Christ. Do you think tha● the Lord Jesus will look upon your outward Profession to be all the Preparation he required, when he shall come and call for your Souls? Be not mistaken! Whatever you think or judge in this Case, the Lord Christ will be of another mind; yea, and will disown such to be ready for him. Mark his own words, Math. 7.21, 22. Not every one that saith unto me, Lord, Lord, ●hall enter into the Kingdom of Heaven; But he ●hat doth the Will of my Father which is in Heaven. Many will say in that day, Lord, Lord, have we not prophesied in thy Name, and 〈◊〉 thy Name cast out Devils, and in thy Name one many marvellous works? But ma●k what answer he returneth them: And then will I pro●ss unto them, I never knew you, Depare from ●eye that work iniquity.  
Secondly; There is the earthly Miser, whose ●art is eaten out, and devoured with the ca es ● the world. This silly Muckworm cometh ●●der the whip. Alas! This covetous Wretch ●●ndeth at the widest distance from Prepara●●n for the coming of Christ. It is true, he is ●●king himself ready, but what is it for? on●●for his Incomes from the world. There is no ●●n of greater Contrivance, Care and Action, ●●n this wretch; but all is spent and laid out ●ut his earthly Concerns. His Thoughts. ●ections, Head, Heart, and Hand, are all ●aged, but still about his carnal Contemements. Though he sometimes talk of Heaven, and the Coming of Christ, yet is he not at leisure to think leriously of either. He cannot spare time from the world to prepare for Heaven and Christ. See his Emblem, or Portraiture to the life, in the Parable of the Rich man, recorded in Luk 12.16, 17, 18. where we have hi● Thoughtfulness, Care, Contrivance and Activeness set forth about his earthly Profits. And t● speak the truth, A worldly man looketh upon the world, and his concerns in it, to be 〈◊〉 greatest concerns. As for Heaven, and going to it, he is willing to run the hazard; this shall not trouble either his head or heart at present But if he must think of Heaven, and the com● of Christ, he will defer that till he hath do with all his concerns in the world, and that when he cometh to die, than he will cry 〈◊〉 mercy, and ask forgiveness, and this is all 〈◊〉 Readiness (in his judgement) that will be requisite to be minded.  
Add to these, your Jovial Sirs, that sp●●● their days in mirth, and in a moment go do●● to the Grave; That live as if their lives were be sacrificed to their lusts. Poor men! T●●● put far from them the evil Day, and all thou●● of the coming of Christ, Amos 6.3, 4, 5, 6. 〈◊〉 men in the world are more unready for a d●● hour than these. And God many time's co●●● upon these on a sudden, and sweepeth them to the Grave in the midst of their Jollity; read and tremble at those words of Christ, Luk. 12.20. But God said unto him, Thou fool, this night shall thy Soul be required of thee. If you mark, it was that very night after the poor Miser had been pleasing himself with the thoughts of what stores of Wealth and Pleasure he had laid up for his Soul against the time to come, v. 19 I will say to my soul, Soul, thou hast much goods laid up for many years, eat, drink, and be merry. But this poor Fool is cut off, in the midst of his pleasing thoughts, before the morning. The like you have in Belshazzar, who in the midst of his Cups, is fairly presented with the Finger of Death to cut him off, Dan. 5.1, 2, 3, 4, 5, 6.  
Thirdly, There is the Secure Sinner, that is fast asleep upon his Pillow of ease; who is not ●t all awakened, either by the Threaten of the Word, or other Providential Alarms that ●●e hath. He hath many Spectacles of Mortality before his eyes, yet is he not at all startled ●●r awakened by any of these to consider his ways; these also are far from this Readiness to meet the Lord Jesus. Poor secure Sinners! what will you do in the Day when the Lord shall ●ome forth against you? Do you think that then ●e shall be able to sit quiet, and remain secure 〈◊〉 trow not: When God shall arise and com●●●pon you, he will awaken you to purp●●● When there was a cry made at Midnight, 〈◊〉 hold, the Bridegroom cometh! the slumbering Virgins could sleep no longer. They had been secure and sleepy under Ordinances and Pr●●dences before, but when Christ cometh upon them, they rouse up to purpose, Matth. 25. ●● will it be done to you. There is not the sec●●● rest Soul among you, but when the Lord Chri●● alarms you, shall rise up with trembling: yo●● will be made to quake for fear at his appearance O then, to prevent this, awake yourselves b●●● times, and get ready, that Christ may not co●●● upon you at unawares.  
Fourthly, The Presumptuous Sinner fallen under Reproof by this Doctrine, who hardened himself in his Wickedness, and sinneth with a● high hand, and yet concludeth he shall ha●● peace, though he walketh after the Imaginations of his own evil heart, to add Drunkenness to Thirst. But what saith the Scripture about this sort of men? The Text is terrible, Deut. 29● 19, 20. The Lord will not spare that man, but b●● anger and jealousy shall smoak against him. 〈◊〉 then be not so foolishly mad, as to hope for Mercy at the coming of Christ, whilst ye go on a● so round a rate in Sin. Though ye have made 〈◊〉 Covenant with Death, and with Hell are at agreement; yet because ye have made lies your refug●● and hid yourselves under falsehood, your Covenant with Death shall be disannulled, and your agreement with Hell shall not stand. The Hail sh●● sweep away your refuge of lies, and the waters shall overflow your hiding place; and when the overflowing scourge shall pass thorough, then shall ●e be trodden down by it, Isa. 28.15, 16, 17, 18.  
Fifthly, To add no more, There is the languishing Professor that falleth under the rebuke of this Doctrine, who (though his condition be safe, because of his habitual Readiness, the grace of Regeneration being found within him, yet) may he sadly smart for his Relapses before ●e give up the Ghost. Hast thou not heard before what hazards even the Godly do run, for want of actual Preparation? Is it a small thing in thine account, to be under the Troun●ings of Satan, the hidings of God's Face, the trembling of Conscience, and the terrors of Death? Remember therefore from whence thou ●●rt fallen, and repent, and do the first works, or ●●se the Lord Christ will come unto thee quickly, ●nd remove thee out of thy place, except thou re●ent. Be watchful, and strengthen the things ●hat are ready to die, which yet remain, for thy works are not found perfect before God. Remember therefore how thou hast received, and heard, ●nd hold fast, and repent: If therefore thou shalt ●ot watch, the Lord Christ will come on thee as Thief, and thou shalt not know what hour he will ●ome upon thee, Rev. 2.5. and 3.2, 3.  
Use 2. Secondly, Is it the great concernment ●f all that look to be saved, to make ready against the coming of Christ? Then it is th● greatest Folly imaginable, to neglect making ready for Christ's Coming. That man lies a●● ways under the imputation of extreme Folly that neglecteth his principal Concerns. Is 〈◊〉 not an arrant Fool, that will not mind his mo●● necessary Concernments, wherein his very l●●● and welfare is wrapped up?  — Quae te dementia cepit? 
That you may see the extreme folly and ma●ness of men herein, I will show you it a lit●●● more particularly, and that very briefly.  
First, That man that neglecteth making re●dy for Christ's coming, he hath no regard 〈◊〉 or care of, his great Soul. His Carelessness about making due Preparation to meet the L●●● Jesus, doth plainly speak forth thus much That whether his Soul sink or swim, be sa●● or damned, he mattereth it not; He will●●● so much as trouble either his Head or Heart about it. And is not this the greatest piecely Folly that can be? What man more mad●● foolish than he, that setteth his Soul aside, 〈◊〉 forgetteth, or else careth not to do any th●● about it, that may tend to save it. Our 〈◊〉 Jesus telleth us, That the Soul of man is be●●●● than the whole world, for so much his wo●●● do sound, Math. 16.26. What is a man prof●●● ●f he gain the whole world, and lose his own Soul? ●r what shall he give in exchange for his soul? Now is that man any other than a simple Fool, that neglecteth his Soul, which the whole world cannot equalise the worth of, or repair the loss of; if he could enjoy it all to himself?  
Secondly, That man that neglecteth Preparation for the Coming of Christ, he doth but treasure up wrath unto himself against the day of Wrath and Revelation of the righteous Judgement of God. And is not he a Fool, that provideth Instruments of Cruelty for himself? And thus doth every one (though they think it not) that neglecteth to make ready for Christ's appearance. I speak to such as never mind the work of Repentance, but go on in a course of Sin, these of all others are the greatest Fools, in that they do all the while store up plagues for themselves, Rom. 2.4, 5, 6.  
Thirdly, The Folly of him that mindeth not making ready for the coming of Christ, appears in this; That he doth but harden himself against ●he coming of Christ. And is he not a grand Fool, think ye, that thus setteth himself against Christ? Whoever hardened himself against God, and prospered? I do not think that every one that mindeth not to make himself ready to meet ●he Lord Jesus, doth intentionally and resolredly harden himself against Christ, for these ●re only that Atheistical and debanched Crew, that are void of all Fear and Conscience, that bid open defiance against Heaven, Psal. 73. 9● But my Friends, after you have heard it to be your Duty to make ready against that time, when you shall be called to appear before Christ; i● you then neglect to do it, it will be interpreted of Christ to be a hardening yourselves against him: Because you know it to be your Duty, and yet will not do it. And what a Madman 〈◊〉 he that will put himself into such a posture, a● will bespeak him to be hardening himself against Christ? Can their hearts endure, or their hands be strong in the day that God shall deal with them? Ezek. 22.14. Will ye provoke the Lord to jealousy? are ye stronger than he? Remember it was Israel's overthrow in the Wilderness, that they hardened themselves against God: this made their Carcases fall there, so that they never came to Canaan, Psal. 95.8, 9, 10, 11. Heb. 3.8, 9, 10, 11. I shall leave but that one place further with you, and then consider of it, Revel. 6.14, 15, 16, 17. And the Heaven departed at a Scroll when it is rolled together, and every Mountain and Island were moved out of their places: And the Kings of the earth, and the great Men, and the Rich men, and the Chief Captains, and the Mighty men, and every Bondman, and every Freeman, hid themselves in the dens, and in the rocks of the Mountains, And said to the mountains and Rocks, Fall on us, and hid us from the face of him that sitteth on the Throne, and from the wrath of the Lamb: For the great day of his wrath is come, and who shall be able to stand? You see that Christ will make the stoutest of men to tremble, that harden themselves against him.  
Fourthly, Their folly appeareth by this, who neglect to prepare and make ready for Christ Jesus his Coming; in that so doing, they undervalue Heaven. And is he not to be reckoned a prosane Fool, that makes no reckoning of Heaven? The poor Indians folly was seen in this, That they were so willing to part with their Gold for some pieces of Brass, or for other Toys and Trifles that were of no great value. Now that man that taketh no care to make himself ready to come before the Lord Jesus, his neglect doth plainly declare, That Heaven beareth to price with him. For there is no man that ●ometh within the sound of the Gospel, ●ut he heareth, That without Repentance no salvation; and that without Holiness, no man shall see the Lord. Now after the declaration ●● all this in the ears of such a person, If he shall sieve in the neglect of looking after Repentance, ●r the work of Holiness, he doth evidently manifest, That Heaven signifieth not much to him; for he that will not carefully look after the heans, and also use them, that relate to such an ●nd, his very neglecting of the means, doth bespeak him to have no great regard to the end, especially when he knoweth, that it is not possible (in an ordinary way) to come to enjoy such an end, without making use of such means. And will not this prove a man to be a Fool? Remember that Esau is called a profane person, (or, as the word may be rendered) a profane Fool, for despising his Birthright; which showed his undervaluing of Heaven, and preferring the earth before it, Heb. 12.16. with Gen. 25.34.  
Use 3. Thirdly, Is it the grand Concernment of all that would be saved, to make ready for Christ's coming? Then let it serve for Exhortation, to press you all, seriously and earnestly to make yourselves ready. Entertain the Lord Christ's advice in the Text, Be ye therefore ready also; I shall enforce the Duty upon you with two or three Considerations, because I must hasten.   

Considerations.  
First; Consider that your sasety lieth in making ready for Christ. I would think, That there is not a person among you this day, but would give something to know, that his Soul is safe and shall be secured against all future hazards of miscarrying eternally. Why, my Friends, I can tell you, how you may have them secure enough: Do but you get and make sure of that ●undamental-Readiness you were told of, and abour still after Actual Preparation, and your Souls will be safe, and past the peril of miscarrying eternally. Though you may dash sometimes against some Rocks, before you get over ●●e troublesome Sea of this world, yet shall not ●he Vessel of your Soul be split upon any of these ●ocks, but shall come safely in into the Harbour 〈◊〉 Heaven.  
Secondly, Consider that Christ may come upon 〈◊〉 at unawares. The time of his coming may ●ove a surprisal to you. O then get ready, my friend's. There is none of you that knoweth ●ow soon you may have a call to go from hence; ●hich of your Funerals may be the next, neither 〈◊〉 nor I know. But this I know, That few 〈◊〉 us thought that we should have seen this mournful day on such a sudden. Was it not a ●●prizal to the most? Though not to the party ●●eceased, for she had strong impressions of ●●eath, when others had not fear of it at all. ●atch therefore; for ye neither know the day, nor 〈◊〉 hour, wherein the Son of man cometh, Mat. ●. 13.  
Thirdly, Consider what comfort it will be to 〈◊〉 in a Dying hour, to know that you are ready? though Death is, and will be the King of Terrors to others, yet it will be a welcome Mesager to you: Then shall ye be able to reckon up for one of your Privileges, yea, your last Privilege in this world; according to that of the Apostle, 1 Cor. 3.22. Death is yours.  
Fourthly, Consider how readily ye shall be entertained and received of Christ, if you do but get ready for him. There shall no stop be made, but forthwith ye shall enter into Glory, Mat. 25.10. And they that were ready, went in with him unto the Marriage. So soon as Lazarus was dead, his Soul was carried into Abraham's bosom Luk. 16.22. Do but you mind to make you ready, the Lord Christ will quickly pass the Sentence for your entrance into his Eternal Kingdom.   

The Fourth Use.  
Fourthly, Is it the great Concern of all that would be saved. to prepare for the Coming of Christ? Then this Use may serve for Consolation to all such, as have in some good measure been fitting themselves for the appearance of Christ, and are still making it their business to be completing their Readiness for his Coming. It speaketh Comfort to such in two or three Particulars.  
First; Take this for your Comfort at present, That you shall certainly sit down with Christ in Glory; The Marriage-Supper is prepared for you, and you shall be Guests at the Bridegroom's Table. All the attendance that can be expected, you shall have; Christ himself will gird himself, and come forth and serve you, Luk. 12.37. Blessed are those Servants, whom the Lord when he cometh, shall find watching: Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And what an honourable attendance is this! for the Master of the house ●o wait on his Servants.  
Secondly, It speaks this comfort to them, That when ever Christ cometh, it shall not be a surprisal to them. If you continue your preparation for Christ his Coming, and do not fall asleep, or grow secure again, Christ will not come on you unawares, you shall then speak of Christ's Coming eternally to save you, as the Church peaketh of the Lord's coming eternally to save ●er, Isa. 25.9. And it shall be said in that day, Lo, his is our God, we have waited for him, and he ●ill save us: This is the Lord, we have waited or him, we will be glad, and rejoice in his Salvation. They are only the sleepy and slumbering Virgins that are surprised with his Coming; such ●s are making ready for him, and expecting him, ●hall not be taken at unawares. Though they ●now not the time of his Coming, yet because ●hey are looking and waiting for his Coming; ●hey shall not be surprised when ever he cometh. ●urely I come quickly, saith Christ: Amen, ●ith the prepared Soul. Even so, come Lord jesus, Rev. 22.20.  
Thirdly, There is this further comfort also in it, That such prepared Souls shall (ordinarily) have some comfortable foretastes of glory to come: Such shall eat of the Grapes of Eshcol, while they are in the way to Heaven, before they come into the Land of Canaan itself. I do not say, that it is always thus with prepared Souls a for some (possibly) that have diligently endeavoured to prepared themselves for the Coming o● Christ, may yet notwithstanding feel nothing bu● bitterness in their spirits in their way to glory, a● the case seemeth to have been with precious Heman, Psal. 88 throughout: And the 15 vers● thereof tells us, That this was his case from hi● youth up. I am afflicted, and ready to die from my youth up: while I suffer thy terrors, I am distracted. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated, from my youth up, signifieth Childhood and cometh from a root, that signifieth to shake-out, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; as if he had said, I am afflicted, an ready to die, from my very shaking out of the Womb; Nay (possibly) such Souls may some times go away in a Cloud, without the lea● taste of that Glory, which immediately after Death, they do fully possess and enjoy. But ye● (ordinarily) they do more generally taste 〈◊〉 those pleasures that are at God's right hand forevermore, while they are in their way to Heaven. They depart in peace, as the Phrase ●● Luke 2.29. that is, They die with satisfaction and comfort, nay, with joy and gladness, Revel. 19.7. Let us be glad and rejoice, and give honour to him: for the Marriage of the Lamb is come, and his wife hath made herself ready. And the reason is, Because they have the Testimony of their Consciences, according to that of Paul, 2 Cor. 1.12. For our rejoicing is this, the testimony of our Conscience, that in simplicity, and godly sincerity, not with fleshly wisdom, but by ●he grace of God, we have had our conversation ●● the world.   

Use 5.  
Lastly, Is it the great Concernment of all that would be saved, to make ready for the Coming ●f Christ? Then it would be needful to lay ●own some Directions how to get ready against ●he time of Christ's Coming: But the time ●ow calleth me off, and therefore I must desist; only take this single Direction, Think daily of ●he Day of thy Death, and the uncertain time ●f Christ's certain Coming, and this seriously thought on, will spur thee on to get ready for is Coming.  
Men too commonly cast off the thoughts of ●eath, and of Christ's Coming to Judgement, and this maketh them so remiss and careless, as ●hat they mind not preparing for a dying Hour, ●nd appearing before the Judgement Seat of Christ, to give an account of all that they have done in the Body, whether it be good, 〈◊〉 whether it be evil.   
FINIS.   

In Obitum MARIAE WILSON, Filiae Ricardi Wilson, Generosi; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
HEu dolor infandus! cur mors saevissimè vitam  
Amputat innocuam? quae sibi culpa fuit?  
Rara fides hujus, radiis pietatis amoenis  
Affulsit, vitii nescia, vana fugit.  
Omnia sancta petit, semper sua facta benigna  
Omnibus; & purâ numina ment colit.  
Occubuit morti, lacrymarum ex valle rev●lli,  
Hei mihi! virtutis flosculus hic moritur!  
Quòd fecit 
† Anagram, Marie Wilson, Crosfie●d  Flores Deus illos creamine constat;  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉! Stat sine Morte decus.  
●mbre rigate genas! abiit, (moriente Mariâ  
Ipsa arbusta dolent) nunc dolor urget idem;  
(Dicere si fas est) rupes fragore mouêre,  
Cùm Phoenix mundi (desine Musa!) perit,   

To Mr. R. W. depressed with grief for the loss of his so virtuous and only Daughter.  
What? Mourn excessively, under your Cross? O Sir, Abandon Sorrow, though you R Loss (I grant) be Real, And Of large extent Your only Child! Yet know She was but lent. A fruitful Plant she Was i'th' Field of God, But being Ripe In Grace, now her abode God changed hath: for Earth- Lie dwellings given A Mansion Large, among the Saints in Heaven: And yet Do you think hardly Of your God? For, Sure there's Mercy latent i N his Rod,  
Then stay your Tears, and (David-like) submit,  
For he who sent the Cross, will hollow it.   

Ad pium Lectorem.  
PArdon me, Reader, if thou judged unmeet;  
That my rude Muse (with her decrepit feet)  
Should thus intrude herself into the Press,  
('Mongst others) to proclaim the worthiness,  
Of this accomplished, pious Virgin, who  
(While here) did all her Age and Sex outgo,  
In virtue's race; and now hath won the Goal,  
Whilst we, her friends, with tears her loss condole  
●hen God to th'world had shown this polished ●tone,  
●soon (for ends best known to mself alone)  
●●mov'd her hence, and placed her among them,  
●hat do adorn the New Jerusalem.  
●e're thou didst converse with her, I've done;  
●er spiritual worth was obvious as the Sun.  
●anscendent Love she to the truth did bear;  
●o pains she spared, God's Sacred Word to hear.  
●nd if this Heavenborn Dorcas thou knewst not,  
●m all perfection up, and she was that.  
●ut stay, my Muse, let her good works commend  
●er (whom I dare not praise, because a Friend)  
●e mute, no more with hobbling Verses come,  
●th her blessed Life 's her best Encomium;  
Which th' foregoing Narratives exemplify,  
●nd will perpetuate her Me mory  
●o us who do survive. Let's imitate  
This Heavenly pattern then; and always wait  
●he Master's coming, lest when 'tis too late,  
We cry, Lord, Lord, open to us the Gate.  
● may we not (like Goats) at Christ's left hand  
●e found (oh dreadful!) but still ready stand,  
With oiled lamps to meet the Lord; for he  
Will surely come to judge both thee and me.  
M. C.   

Upon the Death of Mrs. Mary Wilso● who was Buried, August 4. 1672.  
HEre lies the first, of that name from Cro field,  
Lord grant that place may more such flow● yield.  
Her early buds that place did so perfume,  
As though her Soul had brought it from the Womb.  
No pains she thought too hard Gods sacred Word hear,  
And when she harrowed it, she watered it with tear.  
And yet she would complain of her unfruitfully  
Tho she foretold her Death, much like a Prophetess.  
Her dying Breath was such, as filled the eyes ● ears,  
Of her Spectators all, with Joys, and yet w●● Tears.  
As to her Natural parts, her Genius still was such  
What Learning ere she saw, to take't in was ●● much.  
Her works behind her left, most amply have declared,  
That not unlike she may, to Dorcas be compared.  
She, she, she was, most singly set apart,  
To be the Joy of her poor Parent's heart,  
But now she's gone to her Eternal Rest,  
Amongst the Saints, for ever to be blest.   

To all those that love virtue.  
Reader,  
WHen my serious thoughts had reflected upon the Death of so virtuous a Damsel, I could not but deplore her Departure; and being importuned by her virtues, I gave my Pen the privilege (assisting it with the uttermost of my power) to compose this Elegious Poem upon her Death; which I cannot expect will be consonant to all humours, but only to those that love virtue. And Reader, thou knowing that the tallest Cedars were but Twigs at first; I desire thee to let the strength of thy goodness, pardon the weakness of him, who is thine in what he may,  
Christopher Rickerby.   

An Elegy, upon the Death of a virtuous young Damsel, Mrs. Marry Wilson, late of Cross-field in Cumberland.  

YE grief-supporting Muses, here is that  
Will sublimate your Senses; Ask not what,  
But lend assistance soon, do not deny,  
For fear I make complaint to Mercury.  
What? Are your Heliconian waters spent?  
Or do you stay t'expect a Compliment?  
Be not so slow, for Sorrow hates delay;  
Oh hear my hasty call, and come away.  
I crave your aid, lest Melancholy I  
Ravished with what I speak, should faint & die  
Times full-mouthed Herald, will exactly tell  
How Death hath rambled from his misty Cell,  
And called her hence: whose neverdying name  
Gives Golden feathers to the wings of Fame:  
Whilst she enjoyed the fullness of her breath,  
Her Life was a Preparative for Death.  
It was her whole Delight, and Study still  
To prosecute her great Redeemers Will.  
Faith, Hope, and Charity did sweetly rest  
Within the Councel-Chamber of her Breast.  
Nay in a word, the Graces did agree  
●o make one happy Soul, and this was she.  
Which was a Pattern sent, that thou and I,  
And others, by her Life might learn to die.  
●s for her Moral Duties, they were such,  
That should I strive, I could not speak too much;  
●er whole delight was always to appear  
●t any place, where she God's word might hear.  
●om whence she sucked such wholesome streams, that she  
●ft got a plaudit for her Memory;  
●ay she in every thing did so excel,  
That it was hard to find a parallel.  
This same was she, within whose tender breast,  
A mighty Magazine of worth did rest.  
Her comely Carriage to all men, might claim  
A perfect right to a beloved Name:  
Her actions were so just, that they may tell  
She lived uprightly, and she dy'd-as well;  
Her Love and sweet Society did call  
●en thousand tears t'attend her Funeral.  
And now she's gone: I hope her Soul's aspired  
so Heavens high Ralace, where she sits attired  
With glorious Immortality; and sings  
●●elodious Tunes unto the King of Kings.  
Oh there she rests, free from the rubs of earth,  
Hugging no Shadow, but a real Mirth;  
Where still me thinks I hear her sweetly sing?  
Grave, where's thy power? Death, where is thy sting?  
Methinks I hear her warbling tongue declare,  
How good her works, how great her wonders are.  
Methought I saw in what triumphing state  
Her soul was led to Heaven's refulgent Gate;  
Where, when she came disro'bd of all her Sin,  
The Gates flew open, and her Soul flew in.  
There, there, the Alpha of her joys will never  
Know an Omega, but endure for ever.   

Perhaps some will conclude me wondrous bold  
When this Elegious Poem they behold;  
It is an Error, that my hasty Quill  
Too rashly stepped into, against my will.  
I hope 'tis venial; for in former times  
Boldness in truths were pardonable crimes;  
Her splendent virtues did importune me  
To calculate and write this Elegy  
Of her; That now is taking sweet repose  
In Heaven's eternal bed; where none but those  
Shall sleep, that in their Lifetimes studied still  
Their hungry Lamps, with precious Oil to fill;  
Sith thus she lived, sigh thus she died, O then,  
Let's imitate so good a Life; And when  
We hear the sweet Narration of her Death,  
Let's learn to die; Let them that live by breath,  
Examine her brave actions, and they'll find,  
She had true zeal imprinted in her mind.   

Reader, As often as report shall send  
Unto thy ears the Death of such a Friend,  
Wonder not that she's dead; that's too much wrong,  
But rather wonder that she lived so long.  
For Life's but like a Candle, every wind  
May puff it out, and leave a Snuff behind.  
Live we a Thousand years, we do but run  
Indebt to Nature; when those days are done  
This is most sure, our earthen vessels must  
At last dissolve, and turn again to Dust.   
Sic voluere fata.   

Her Epitaph.  
Mortality may here survey  
A Grave, within whose bosom lay  
Rare Virtue, Zeal, whilst she had breath,  
Yet quickly was blocked up by death.  
Wholesome streams of rare zeal did rest  
In the close Chamber of her Breast.  
Like Dorcas, she sought to fulfil  
Sound work for her Redeemer still.  
O, but Death came, and said thou must  
Now go dissolve, and turn to Dust.  
She is the first that ever came  
Hither, from Cross-field, of that name;  
Whose vertuoos Life, none will deny,  
Taught Death to live, and Life to die;  
I hope the Alpha of her joys will never  
Omega know, but last for ever.  
Spes mihi magna subit. By me Christopher Rickerby Schoolmaster of Lazonby.   

For his invaluable Friend, Mr. Richard Wilson, at Crosfield.  
My Dear and Wellbeloved Brother,  
IT shall not be my work at this time, to set your wound a bleeding a fresh, or to add weight to your present Affliction; But I hope I shall willingly endeavour to heal it, and to bear a part of your burden, and to have you upon my heart, when I make my Address to God for Mercy, and Pardon for mine own Soul: And shall beg of God, to support your Soul, and to be to you instead of all Relations and Comforts, which this vain, fading, perishing and deceitful world can afford you; and that Christ may be to you instead of ten Children, and give you a Name, better than that of Sons and Daughters; yea, That Christ may be your all in all: And I hope the Lord hath taught you not to sorrow as one without hope, for she whom you so dearly loved, is gone to her dearly Beloved, there to dwell for ever, where she is freed from Satan, Sin and Sorrow; all tears being wiped away from her eyes: yea, she is gone to her Husband, Lord, and King, where she reaps the fruit and comfort of all her Labours, and is blessed, for So are the dead that die in the Lord; Yea, She now enjoys th●● sweet of all her private Retirements in Prayer and Meditation, wherein she kept her communion with God in Christ whilst here: And she, w●● lately shined as a glorious Star in this Church is now glorified in Heaven; she is possessed o● those mansions of Glory purchased, and prepared by Christ for her, Joh. 14.2. and there she 〈◊〉 beholding the Face of God, reconciled to he● Soul by Christ, where she is singing Hallelujahs yea the pure Praises of God; and this shall ●● her work, yea rather her delight to all Eternity And then, My dear Brother, why should no● you with David (the Child being dead) arise and come into the House of the Lord to worship? 2 Sam. 12.20. Brother, Let me tell you, in some sense (if I may adventure to spea● it) you have as much, yea more reason to be contented, and thankful than David had: for your Daughter's name was Mary, who hath chosen th● better part, which cannot be taken from here's And, O that you were prevailed with willingly and thankfully to bear the indignation of th● Lord, and to walk humbly with him, who killeth and maketh alive; who bringeth down to the grave, and bringeth up, Deut. 32.34. I believe, Faith will teach you to kiss a striking Lord, and to acknowledge the Sovereignty of a●● angry God, in the Death of your only Daughter, to be above the power of Mortals, who plucks up a Flower in its prime, and is not to be ●lamed by us for it; Our Lord hathpluckt up ●ne of his Roses, let us pray that his blessed Will may be done; our Lord hath numbered man's months, and set him his bounds, which ●e cannot pass, Job 14.5. I verily believe, your Lord hath taught you to lay your hand upon your Mouth; but I shall be far from desiring ●ny to make light of such great trials and losses, ●ut rather could wish, that every cross were ●ook't in the face seven times, and were read ●ver and over again; It is the Messenger of the Lord of Hosts, and speaks something, hath some ●●and, and the man of understanding will learn ●o hear, and fear the Rod, and him that appointed it. O try what is the taste of the Lord's Cup, and drink; the Lord sanctify it to you, ●hat you may grow thereby. I trust in God, ●hat whatever speech it utter, that that is one word in it for you, in Job 5.17. Behold, blessed & the man whom the Lord correcteth; and that it is safe for you, you are from home while here, you are not of this world, as your Redeemer was not of this world; there is something a keeping for you, that is worth the looking after: All that is here is condemned to die, and to pass away as a snowball before a Summer's Sun: And since Death took possession of something of yours, it hath been and daily is creeping near yourself; Howbeit with no noise of feet, your Husbandman and Lord hath lopped off one branch already, the tree itself is to be removed into the higher Garden; the Lord fit you for your change, and help you to bear these crosses (for indeed they are great and many) and give you a sanctified use of them, and to make you white and ripe for the Lord's Harvest-hook by them.  
I have seen the Lord weaning you from this world and its vanities, it was never his mind that it should be your portion; and let the Lord be praised, that it is so: you look the liker one of the Heirs of Glory; let the moveables go why not? They are not yours, but fasthold on the Heritage, Even our Lord Christ; make your interest sure, and give you to grow as a Palm tree upon Mount Zion, howbeit shaken with winds and many sore blasts, yet the root is fast. I pray Him, whose you are, to supply your wants another way; for though we cannot see the Lord's design, in this his wise Providence, who ruleth all, yet I verily believe this is not only good, but best of all: For wise Solomon saith, Better is the end of a thing, than the begiuning: Yea, Christ calls from Heaven, and bids, Writ, Blessed are the dead that die in the Lord, they rest from their labours, and their works follow them. And after Paul had seriously debated the Case, whether to live or die was better for him; he concludes, that of the two, To die, and to be with Christ, was best of all. And therefore, my dear Brother, this should teach us, and work in us a careful Preparation for Death, and vehement long after it, and cheerfulness in entertaining it, and moderation in our sorrowing for her that's dead; Mourning only for our own loss, and that especially, because the Death and removal of the Godly is a sad, if not a sure. presage of ensuing Evil. When Noah was entered into the Ark, than the Flood came, Gen. 7.12. When Lot was gone out of Sodom, than it must be burnt. When the Lord resolved to destroy Jeroboam; house, he took away the Child in whom there was some good thing found 1 Kin. 14.10, 11, 13. Thus when the Lord in ended to bring evil upon Jerusalem, good Josiah must first be brought to his grave in peace, Because his heart was tender, and he humbled himself at the hearing of the Law of God, 2 Kin. 22.16, 17, 18, 19, 20.  
Woe is me therefore, considering that even amongst us the righteous are taken away; that in four or five months' time, almost the tenth man on this side Hartside should be removed; yet not considering, at least not as they ought to do, That The righteous are taken away from the evil to come, Isa. 57  
When our Jacob for wrestling, our Caleb and Joshuah for following the Lord, and our Nathaniel, and besides our Mary is removed, How should this awaken us, and the very thoughts of it make us tremble, and our knees to smite one against another? It's true they are beyond the Storm; But the presence of the Godly, in all Ages, hath drawn the love and favour of God to the places where they were: For they are dear to God, As the apple of his eye, Zech. 2.8. And he will be a wall of ire round about the place where they are, v. 5. Yea many a time doth God spare the wicked for the godly, as the husbandman doth the tares for the wheat's sake, Matth. 13. As God would have spared Sodom and Gomorrah, if there had been but ten, nay five righteous persons, Gen. 18.32. Act. 27.24. Besides, the Prayers of the Godly, in all Ages, have been mighty prevalent with God, both for the obtaining Mercies, and also for the preventing miseries, and keeping of judgements from the places where they live● Psal. 106.23. He would, saith the Psalmist, have destroyed them, had not Moses his Servant stoe● before him in the breach, to turn away his wrath lest he should destroy them. Besides, they are 〈◊〉 great force for the vanquishing and overcoming of Enemies; Moses prevailed more by h●● Prayers, than Joshua with all his Soldiers, againt the Amalekites, Exod. 17.11. One godly man Prayers, saith one, can do more than a great so● of Sinners 〈◊〉 do with fight. So that as N●hal's servants said of David's men, so we may ●y of our dear friends that are removed from us, they have been very good to us, and we have had no hurt whilst we have been conversant with them, They have been a wall unto us, both by day and by night. What cause have we then to fear that may follow the removal of them; And then alas! What have we lost, that have lost ●uch good Examples, as most of them were, and 〈◊〉 particular your Daughter, she, one of a thoured: Her counsel, her wisdom, her blameless talking was of great use to restrain some from ●in, and to allure and draw others (at least) to be outward performance of many good Duties; ●●d I think I may say, that she exceeded most ●●at ever I knew (except Mrs. Catherine Rea of ●●●ma) in her constant care to please God, and ●qual respect to the keeping of all God's Commandments; and in her holy diligence to im●ove all opportunities for her Soul's profit, as 〈◊〉 Meditating, Praying, Reading, Hearing, and Conferring; And than her Seriousness in Duties, and great delight in both First and Second Table Duties. What shall I say! Her ●●avity, Chastity, and Humility, and her ordering herself every way so holily, so meekly, ●●d blamelessly; So, that to my knowledge, it was a great Conviction to those that were in a great measure strangers to Godliness or any strictness: and I'll assure you, I often wished, that her Conversation had been better known to some, and that it might have so been, I did fully purpose to have sued for your Consent (having gotten hers) that we might have had he● a while amongst us; That our Professors, chief of her Sex, whose Carriages and Conversation were not so answerable to the Gospel as they should be, might have been convinced of th● evil of them, and by her Gospel-conversation might have become more wise, solid, sober, serious, grave, and more careful to provide so their eternal Welfare: But alas, it's now to late, the time is past and gone, which ma● make us mourn upon our own account: But u● on their account, this may not only reason 〈◊〉 into a Moderation of Sorrow, but also cause 〈◊〉 to rejoice, in that they are landed safe in Heaven, where she also is even with Christ, which is best of all; she is now set at liberty and fre● doom. Who is not comforted to see and know that his Friend is brought out of Prison, to 〈◊〉 his Friend set free from all Persecutions, Si● Sorrow and Death, and to live and rejoice wi●● Christ? 2 Tim. 2.11, 12. And may you 〈◊〉 be glad, that she is now in a full, peaceable, y●● glorious condition and state in Heaven? Y●● have great cause of rejoicing, sigh her joy 〈◊〉 begun, which shall never end: Now the Lo●● hath betrothed her to himself in Righteousness and that for ever, Hos. 2.19. I cannot remember that you were ever absolutely against her Marriage, no, nor that you were against it at all, provided that she got a good Husband: She hath now gotten a good Match indeed, the Marriage betwixt Christ and her Soul is completed and consummated, 2 Cor. 11.2. Rev. 19.7, 8. Let us be glad and rejoice in him, sigh she is now married to Christ; and will you not rejoice, at least a little, with your Daughter on ●her Wedding-day? She hath sown in Tears, and now is reaping in Joy, Psal. 126.6. And let this also a little prevail with you, God gave you your Daughter but during pleasure, He might have taken her away the very first day he gave her, and have done you no wrong. We are Tenants at Will: God may, when his pleasure is, put us out of Possession, and therefore we should learn with Job to submit ourselves, and bless his Name when he giveth or when he taketh away: You shall shortly go to her, she shall not return to you; It's but a little while and you shall for ever have her company: Wherefore comfort yourself with these words, 1 Thes. 4.13, 14-17, 18.  
This is all that I can further do, to recommend your Case to your Lord, who hath engraven you upon the Palms of his Hands: If I were able to do more, you may believe me that I gladly would.  
Now the God of all Grace confirm and establish your heart in Truth and Peace, till the glorious Liberty of the Sons of God be obtained, and I pray that God may be to your Soul the God of all Consolation.  
I pray remember my Love to your Wife, and to all our Christian Friends with you. My Wife hath her Love remembered to you, and begs your Prayers.  
Blacklough, Aug. 27. 1672. Your unworthy Brother, J. H.   


The Copies of two Letters written to Mr. Rich. Wilson, that tender and sorrowful Father, which lately buried his dear and hopeful Daughter.  
Dear Friend,  
I Was informed of the sad tidings of the Death of your Daughter; and yesterday yours of august 10. came to my hand, and the Relation 〈◊〉 the manner of her Death did somewhat allay ●●e sorrow; and since the Lord hath dealt boun●fully with her, in giving her Grace and Glo●y, you may sing. I confess, if you respect your ●ss, it is so great, that you may mourn, and ●efuse to be comforted, because she is not. But ●nsider, she was a Loan lent of the Lord. All 〈◊〉 Comforts are but lent Comforts; and we are not to repine when God calls for them again, but patiently to submit to God's holy Will.  it 〈◊〉 the Lord who hath done it, who hath abso●●ute Sovereignty over all his Creatures. We ●●st be dumb and say nothing, and, as Aaron, ●●ld our peace. She is taken away in the flow●● of her Age, but God knew it the best time to ●op her, and haply she is taken away from ●e Evil to come; She is entered into peace. ●ou may account yourself more happy that once you did enjoy her, than now miserable that she is so suddenly removed; for she is not lost, but gone before us: We shall go to her she will not return to us. The Lord hath delivered her from Sin and Sorrow, and you fro●● Fear and Care concerning her.  
How happy would you have esteemed you● self, if she had been matched to one, who ha● all desired Accommodations, and to a Person who had been endowed with all possible A●● complishments, both Sacred and Civil, you● eyes seeing it. Thus it hath been done to be● whom the King of Heaven had a delight to ●●nour. He hath betrothed her to Himself for eve● and this day of her Espousals may be the Day 〈◊〉 the gladness of your Heart: For this hath in the bowels of it many glorrous Mercies. God hath done it, and that is enough to satisfy any Sou●● and he hath done it for ever. His heart is so 〈◊〉 it; that there shall never be any breach of 〈◊〉 Conjugal Love and Communion.— Y●● have heard of the Patience of Job, and ha●● seen the end of the Lord, that the Lord is ve●● pitiful, and of tender mercy, and happily 〈◊〉 end of the Lord in this is, for to draw you heart Heaven-ward; Where not only you● Child, but your best and chrefest Love is.  
Be now more frequent in Heavenly Visi● and have your Conversation in Heaven; a●● where your Treasure is, there let your Heart also. Mourn not that you go Childless, but rejoice that you do not go Christless. Neither ●●y I am bereft of the comfort of my life, when ●●e God of all comforts is yours. David at ●●glag comforted himself in the Lord his God. ●o and do likewise, for God is All-sufficient to apply all our wants; and the Earth is never so ●●id of Comfort, but there is Comfort enough ●●the God of Heaven, in whom Wives, Children, ●nd every good thing are lodged.  
You could not be assured (though you say ●our Daughter never grieved you in all her ●●me) that you should always have comfort in ●●er; But in the Lord Jehovah there is constant ●●msort, and constant joy, Psal. 37.4. You ●now the Comforts of the world are but cisterns, and may fail: Therefore wipe away all Tears, and go to the Fountain God, whose Favour is ●●ter than Life, and better than all in this life; ●●n whose Light, we shall see light.  
However, sorrow not like them that have no ●ope: The Egyptians bewailed Jacob Seventy Days, & Joseph his son mourned but seven Days. Which teacheth Christians to keep a mean in Mourning; we may sorrow, but it must be with sobriety, and in measure.  
When David's Child was dead, he arose from the Earth— and went into the House of the Lord and worshipped. And Job, when his Children were dead, he blessed the Name of the Lord. And indeed, the People of God turn all their Afflictions and Crosses, into Prayers and Praises: Grace makes every condition work Glory to God; as God makes every condition work together for good to them that love him. And if we bless God in our Afflictions, than our Afflictions are Blessings to us.  
Unto the Righteous (saith David) there arise Light in Darkness: Comfort in Troubles, and Deliverances out of all Distresses, are the fruit of God's Grace; therefore wait on God in the way of his Judgements, and you shall y●● find that he is good, and can do you good● Though others die, yet God lives, and eve● lives to do good. When therefore you look o● the right hand, and see your Dearly-Belove● gone, then cry to the Lord, and say, Thou 〈◊〉 my Refuge and my Portion in the land of the ●●ving. And ever remember that of the Apost●● Christ is all, and in all.  
Aug. 23. 1672. I am Sir, Yours.   

The other Letter is as followeth.  
Dear Friend,  
I Am very sensible of your great Loss, yet did 〈◊〉 hope, that you had been comforted over our Dead; But by your last, I find that the ●ound bleeds afresh. I shall desire the Father 〈◊〉 Mercies, and the God of all Consolations, to Apport your Spirit, to make you to hear of Joy and Gladness, and restore comfort to you and 〈◊〉 your Mourners.  
But Sir, Though Affection commands, yet ●e Word of Faith forbids excessive Mourning. ●e pray that God's Will may be done, and we ●●ght to be quiet and to praise God when it is ●●ne, knowing that God doth every thing in ●●fection of Wisdom: and this present sad repensation, God, only wise, sees best for you; ●●d doubtless it shall work for your good. In ●our Afflictions Christ is afflicted; and though ●●n feel the burden heavy, yet He bears the heaviest end of the Cross, and hath bid you to resider Him, that endured the Cross, lest ●ou be weary and faint in your mind. Haply ●ur Heart was too much let out to that your ●●lov●d, and God would not have his children's ●ections set on things below himself. Though others fail and are gone, yet Jesus Christ is the 〈◊〉, yesterday, to day, and for ever. The Lord's hand is not shortened, that it cannot help and comfort; Though the C stern be empty, yet th● Fountain is full. O go and take of that fully heap Jesus Christ, and rejoice in the God 〈◊〉 your Salvation, and rise up from your dead lest your over-grieving displease God. World Sorrow causeth death, and therefore turn you into the right channel, and sorrow after a god sort; Knowing, that as Sufferings abound, shall Consolations abound much more, in a●● through Jesus Christ; and since you have so●● in Tears, expect a performance of that Promit That you shall reap in joy. God told Abrahas Gen. 15.1. That he was his Shield, and ● exceeding great Reward; And Abraham said v. 2. Lord God what wilt thou give me, sein go Childless? A good man observes on th● place, The weakness of God's Children, even Dear ones and Chief ones; if things answer ●● their Desires, they are a little impatient, a● think less of many Mercies, that both they ha● and are promised after to have, because th● want some one thing that they would glad have and enjoy. So was Abraham for want o● Child; as if he should have said, What is thou promisest, seeing this is wanting, I have Issue. This is a great corruption in us, and must beware; for if God were not merciful, was the way to rob us of all, to think light any, for the want of some Blessing. God of stones raise up Children, and out of the Lion's dead carcase give honey, and I hope he will sanctify and sweeten his rod, that you shall say, It was good that I was afflicted; and find that of very faithfulness He hath caused you to be troubled.  
As you feel the Cross of Christ, so see the ranity of the Creature, and the All-sufficiency of thy Creator, God blessed for ever; and happy you shall experimentally find, that Christ ●● all in all: and cry out with that Martyr, None ●● Christ, None but Christ. Light is sown for the righteous, and Joy for the upright in heart. A wet Seedtime may have a good Harvest; The Husbandman waits for the precious fruit of the ●arth, So do you, for the fruit and benefit of this Affliction. It is good that a man should both ●ope, and quietly wait for the Salvation of the Lord. The Lord waits, that he may be gracious to you; and will be exalted, that he may have Mercy on you; Blessed are all they that wait ●● him, Isai. 30.18.  
The Lord fill you with all Joy and Peace in elieving, and with all the Graces and Comforts of his Holy Spirit.  
I am Sir, Your very affectionate Friend. Sept. 14. 1672.    

A Letter written to Mr. Rich. Wilson of Crosfield, after the Death of his deart and only Daughter; upon the receipt of a Letter of Complaint from him for long Absence, after promise of Presence.  
My very Dear and Beloved Son in the Faith, through our wellbeloved Saviour. Grace, Mercy, and Peace be to thee from God our Father, and from Christ Jesus our Lord.  
THe receipt of yours upon the 20th instant hath occasioned this return. I will readily acknowledge my too long (yet necessitated absence in Body from you; but I can really say and certainly assure you, that I have been present in Spirit with you, sorrowing for you, and sympathising with you in your present Suffering And though I have not had one opportunity given for speaking with you at your earthly house yet several opportunities granted for speaking for you at our heavenly Habitation. Silent, it true, I have also been as to speaking by Pe●● and Paper to you, yet not mute as to Prayer and Intercessions to God for you on your be half, That you may wisely weight, seriously consider, and spiritually improve the prese●● perplexing Providence, in so sad a stroke for your Soul's profit, that you may partake of more of the Holiness of God, and that you may drink deeper and more refreshing, and Soul-satisfying draughts of Comfort in the Fountain, than you did ever before in the Stream which is now dried up. And whereas you hint that you apprehended I had serious purposes of giving you a Visit at such a Season, you hit the nail o'th' ●ead, you missed not the mark, neither were you mistaken in your apprehensions, but very right a your Judgement; For what I purposed, and then promised, (which was with a condition) I did really intent to perform at the time appointed, but the Lord by intervening Providen●●s prevented: I may therefore say, as the Apostle Paul in the like case, about his Promise to come to the Church of Corinth, 2 Cor. 1.17. When I was thus minded, did I use lightness, ●● did I mind those things that I minded according to the flesh, as men do, that rashly promise any thing, and change their purpose at every turning of an hand; that with me should be Yea and Nay, that I should say and unsay, and be divers and inconstant to myself and words? No, but my words towards you were not yea and nay, and for all possible endeavours to answer your expectations at the time prefixed, they were not wanting; but other more public and weighty employments called louder for my then attendance on them, and private concerns must give place to public, and particular to general. I doubt not but your desires of my personal presence have been very ardent and earnest, and my endeavours, assure yourself, to satisfy and fulfil your desires, have been every way suitably answerable and correspondent thereunto; yet the Lord hitherto by his Providence hath hindered our meeting and communien: what his mind and design herein is (whether because of your too much depending upon instruments at present, or of your too much shghting them in time by past) 'tis possible you do not now perceive, but I hope you shall afterwards, to the bringing forth of the peaceable fruits of righteousness, as Christ and one of his Apostles speak in another case, John 13.7 Hebr. 21.11.  
And it's no wonder that you so earnestly desire some assistance and succour for your support, sigh the present Providential Dispensation toward you is sad, and you in much sorrow and heav●ness because of it, and in a sad condition under it, though good old Mr. Dod saith, That n● man is in a sad condition, but he that hath a hard heart, and cannot pray: But I will suppose that your condition is sad enough, all thing considered, and that you are very sad and so● rowful in and under 〈◊〉, and it may arise from one or all of these three following things:  
First, The Remembrance of the no small commodity and comfort, both bodily and spiritual that your enjoyed by her sweet company, and comfortable and profitable communion with her.  
Secondly, Your irrecoverable loss of her, as to her bodily presence in this world, and consequently your deprivation of partaking of the like profit and comfort from her for the future.  
Thirdly, Your former and present Sins, which possibly you may apprehend to have had an hand in this sad and sudden stroke that is now fallen upon you; But that neither of these asunder, nor all conjoined, are ground sufficient for such Sadness and Sorrow, that you seem to be affected and afflicted with and to labour under; I shall now come to demonstrate.  
First, As to the former Profit and Comfort you did partake of, through her presence.  
1. Consider that you are more bound to bless God for what you have already enjoyed this way, and in this regard, than to be burdened with, or troubled for the present sensible want of it; As God sets the day of Prosperity over against the day of Adversity, as Solomon speaks Eccless. 7.14. So should you set the former prosperous days you had with her, over against the present adverse days you have now in the want of her, and then you will soon see, that there is no comparison betwixt the one and the other, and that you have no such cause to be so afflicted with the present want of it, as to hinder you from, or in blessing God for the former enjoyment: And if Epicures could satisfy and comfort themselves in their greatest dejections, Ex praeteritarum voluptatum recordatione, through the thoughts of former pleasures that had affected their Sense. How much more may you comfort yourself in the remembrance o● the pleasure, profit and comfort that you had by the almost twenty years' enjoyment of her, and through the thoughts of it, be raised up to bles● God for it, as Joseph did for the last Seventeen years' enjoyment of his dear father; And as Joh did, when his Children were taken away by death, whom the Lord had given him to enjoy so long; and as Saint Jerome did, Lord saith he, thou hast taken away my father, whom thou gavest; I am not sad because thou hast received him, but I give thanks to thee, because thou gavest him: you have cause and ground enough to go and do the like.  
2. Consider that by drawing near to God acting faith upon him; by living by Faith, you may enjoy all that profit, comfort and counsel in a larger and fuller manner and measure that you ever did in and by her presence: She was but the instrument by which, but God the principal Agent, who can comfort without her, as well as with her, the comforts you had we not from her, but from God by her, 2 Cor. 7. ● Comforted us by Titus; he was a good man, and ●rought good tidings, yet he doth not say that Titus did comfort them, but God comforted them ●y his coming: 'Tis not your Friend or Relation that comforts you, but God by them. She was but ●he stream, He the Fountain; she was but a ●reature, He the Creator; she was but the vessel through which it was poured, He the Ocean of ●ll good and comfort, 2 Cor. 1.3, 4. And indeed, God often deprives us of precious means ●nd instruments of good and comfort, that we ●ight come to Him, and enjoy it all in Him; That we might see, that it was neither in, nor ●ame from the creature; but that it was in, and ●ame from himself alone, where you may find ● for seeking: And go with your bucket of ●aith to this Fountain, to fill your Soul full of ●ll Comforts. And surely it is your happiness, as well as of all the People of God, that all com●●rt is in his hand, and at his disposing, considering his nature that makes him willing and ●●ady to relieve and comfort you, his Relation ●● you, he is your Father; And will a Father ●t his Child lie comfortless, when he can help ●im? His Omniscience knows where your shoe brings, He knows what comfort you want, He ●es your afflictions, I have seen, I have seen ●●e Afflictions of my People Israel, Exod. 3.7. ●●e knows what you need, Mat. 6.32. His omnipresence, you are ever within his reach, He can lay his hand upon every joint where you are pained, and put a Plaster on every wound; His Omnipotence, He is able to comfort, there is nothing too hard for him to do; He can command, yea create Comforts: Commit therefore the keeping of your all to him, as unto a faithful Creator, 1 Pet. 4.19.  
Secondly, As to your great and irrecoverable loss of her, I will not say as you, unparallelled loss; for it doth not at all run parallel with sums loss, witness Job 's and Elie 's; but I will suppose the loss very great, as indeed it is:  
Yet First, Consider together with your loss her gain, oppose her present gain to your present loss, you have lost a good Daughter, she hath got a better Father and Mother; she i● gone to God her Father, and to Jerusalem above which is her Mother: which is a greater gain t● her, than your loss is a loss to you; You have lost a Daughter that was mortal, and was bo●● to die, she hath got a Father that is Immortal that shall never die: You have lost her bodily presence, she enjoys the presence of God, Christ his Spirit, Angels, and the Spirits of just one made perfect: Your loss is but temporal, h●● gain is eternal: Your loss is but earthly, h●● gain is heavenly: Your loss is but a bodily loss her gain is Spiritual: Yours was but the loss ● her Graces, as to the actings of them among you, her gain is Glory: She is gone from th● Valley of Anchor, of Bacah, and Bochim, from Trouble, Tears and Mourning; to the Valley of Berachah, to the Valley of Blessing and Praise, to fullness of joy, and pleasures for evermore; where all tears shall be wiped away from her eyes, where is no more Death, or Sorrow, or crying, or pain, she is freed from the body of Sin and Death, which is our burden, and which we groan under Rom. 7.24. She shall sin no more, nor sorrow no more, nor die no more; though she be dissolved, yet she is with Christ, which is best of all; she is perfectly holy, and perfectly happy, where she shall rest from her labours, and her works shall follow her, R●vel. 14.13.  
There are three things that make Men and Women count themselves happy here below; To have a good estate, to have it in a good place, and to have it by good Neighbours, now all these three she, and every one that dies in the Lord, do eminently enjoy: First, Their Heavenly inheritance is exceeding great, 2 Cor. 4.17. Eye hath not seen, nor Ear heard the like, 1 Cor. 2.4. 1 Pet. 1.4. Secondly, 'Tis in a good place, Heaven, 2 Cor. 5.1, which is an House and City made for them, and builded by God, and therefore must needs be good, Heb. 11.10. Thirdly, 'Tis by good Neighbours, God, Christ, the Holy Spirit, Angels, and Just Men made perfect; Adam had a good inheritance, and in a good place, but he had an evil Neighbour of the Devil that troubled him, and marred all; but there are no ill Neighbours in Heaven, whether she is gone, and therefore perfectly happy: You must not understand this, as if I asserted that I had an absolute certainty and assurance of her happy state, for its God's Prerogative alone to know certainly who are his, 2 Tim. 2.19. and therefore Grace is called the hidden man of the heart: we cannot certainly know the good state of another. 1. Because there is not any thing in Religion which can be expressed to another, which may not flow from an Hypocritical, as well as a sound and sincere Heart. 2dly. Peter was deceived in Simon Magus, and calls Sylvanus a faithful Brother, as he supposes, 1 Pet. 5.12. Yet first, the Scriptures speak of such marks of Grace, whereby we may know that others belong to Christ, John 13.35. whereby Christians are made manifest to others, 1 Corin. 11.19. and declared to be the Epistle of Christ, 2 Cor. 3.2, 3. Secondly, There is such a sympathy and conformable working of God's Spirit in the Saints and their hearts answer eacho other, as Face answers Face in a glass, that they are but as one Soul, Acts 4.31. yet this amounts not to an absolute, but to a charitative, at most but to a moral certainty, so far as its possible for a man to perceive the gracious estate of another: such a certainty, yea as great a certainty as is attainable by the forementioned ways from whence it comes (touching her happy state) ●hath been no stranger to me, nor to yourself ●either; and therefore sigh your loss is not comparable to her gain, sorrow not immoderately, look through your loss, and see her gain beyond it; and sorrow not as if you were without hope: For if you should, this, first, would bewray your ignorance of the blessed estate of God's Children after this life. Secondly, Such Sorrow is rather for hopeless Heathens than for Christians, for Egyptians than for Israelites or ●osephs, Gen. 50. 3-7. or for david's, when ●hey fear that their Absoloms are dead in an un●●generate estate. Thirdly, Her Death is no abolishing of Nature, but a Sleep for a time, and Resurrection and an awaking time to eternal Life, to be satisfied with God's likeness is certain; wherefore comfort yourself with these things, ●ll these you have in 1 Thos. 4.13, 14, etc. Psal. 17. last.  
Secondly, Though your Loss be great, yet his may lessen it, and give some allay to it, that it ● but a loss of her bodily presence for a time: you have not lost your Friend, but sent her a little before you; praemittimus non amittimus, saith one) he is still your Daughter; Abraham's wife is ●alled his wife, though dead, eight several times ●n the 23. Gen. to note, saith Mr Calvin, that ●he divorce of death is such, that there remains nevertheless some conjunction, and there i● other thing than the restoring to time, t●● maintains and preserves the law of mutual c●● junction and nearness; to note out, saith Parus on the place, that death makes not any s● divorce betwixt godly Couples and Friends, 〈◊〉 that there remains still a blessed conjunction 〈◊〉 twixt them, which is founded in the hope of happy Resurrection; now is it not better have a Daughter in Heaven, than upon Earth.  
Thirdly, How can you say that your Lo●● great? When you have lost nothing that 〈◊〉 your own, she was God's first and last, b● by Creation, Redemption, Adoption, etc. 〈◊〉 was never yours, only you had the loan of 〈◊〉 God lent you her so many years as she li●● and now He hath called for her, and taken his own home again: And will you be troub●● and grieve, and sorrow, because he hath sen● and taken his own home again? If a man you any thing for a while, will you grieve●vex, and take on when he sends for it, or 〈◊〉 it home again; or will you be troubled that was made fit for God, when he called fo● by Death, than when you received her 〈◊〉 God at her first breath: She received o● natural being at her birth, but after a spir●● being in the new Birth (God making you i● mental herein) that she might be meet for lowship with her Father in Heaven, and partaker of the inheritance of the Saints in ●●ht, Colos. 1.12. And are you troubled that ●●d called for his own, when fitted for him; ●s she so good that she was too good for God, ●●d will you aggravate and greaten your sorrow ●on this account? O wonderful! For a David 〈◊〉 mourn immoderately for his Absalon, who ●●bably feared that he was gone to a place of ●●ment, was no wonder at all; But for you 〈◊〉 sorrow inordinately for her that is gone to ●aven, a place of Pleasure and endless Joy, is ●●y strange; and gone to her Father, whose ●ughter she was and is, & none of yours: For ●re is no earthly Comfort we enjoy that is our ●●n, only lent us, and we are Stewards, bedstead with it for a while, at length God calls 〈◊〉 it again when he pleaseth; only Grace when ●en us is our own, because its never taken from 〈◊〉 this Seed remains in us, till it be perfected Glory, Luke 16.12. 1 John 3.4.  
Fourthly, Consider that though she be dead, ●●o you, yet living even in her body as to God, 〈◊〉 before him, Luke 20.38. For though death ●●aks the union betwixt the Soul and Body, 〈◊〉 it breaks not the bond of the Covenant between God and her; the Covenant is alive, ●●ugh she be dead, Matt. 22.31, 32. The ●●tion of God to Abraham was as strong when was dead, as when he was alive; God is not God of the dead, but of the living, for all the Saints are alive to him, though dead as to us, yet they are alive to him; as their Souls are alive, so their bodies are as living bodies, and though rotting in their Graves, yet he own● them as much as if they were flourishing in Stately Palaces; neither can Death break the union between her and Christ, this outlive Death: Though Death triumph over the natural union of Soul and Body, it can never break th● mystical union betwixt Christ and a Saint: th● union betwixt Christ and her Body remains in●violable, by virtue of which union it shall b●raised up again, and united to her Soul, and then she shall be ever with the Lord.  
Fifthly, Consider that if God should have continued her with you for a long season in that pain and languishing condition, which he could and might justly; Whether you would not have had greater cause to sorrow and to be trouble with her presence in such pain, than now you have for her absence in her freedom from it These things seriously considered, and laid 〈◊〉 heart, I should think might keep you from to much sorrow and trouble for your loss.  
3. As to Third, viz. Your Sins, which y●● may possibly judge to have had an hand in this pr●●sent sad stroke: to this I would say as follows.  
First, If this Afflictive Providence be for your gain and advantage that survive and remai● alive, and for hers that is deceased; then yo● have no great cause to be troubled any further, ●●an as it may make the present Dispensation an advantage to you: Now that it will be for her bod and great advantage, you have no cause in ●e lest to scruple, or at all to suspect or question: her Soul is in Paradise, in Abraham's bo●●me; and for her Body, God hath rocked it sleep, and laid it in a bed, where it shall rest and sleep till it awake to eternal Life, Isa. 57.2. and it will also be for your advantage, for hereby you will be brought to search out, and 〈◊〉 see those sins which lay latent, and you saw 〈◊〉 before, and to be sensible of them, so as to have recourse to Christ for Remission, and will not this be your gain? Besides it will be as a ●ean to help you to avoid running upon the ●●e rocks for the future, so that hereby sins past ●ill be pardoned, and for the future, falling ●●to them prevented, which will be exceeding ●●od for you, and great advantage to you.  
Secondly, Consider that God threatened to lay very heavy stroke upon Eli and his Posterity or ever, and actually executed the threatening, and that for his Sin, 1 Sam. 3.13. and yet see ●ow patiently he takes it, and quietly submits 〈◊〉 his Will, It's the Lord, saith he, let him do that seems him good, 1 Sam. 3.18. Do you la●our to be of the same frame, quiet yourself un●er the present sad Dispensation, and freely ●bmit to his Will; and that you may be moved hereunto, let these things following be as inducements; First, Death is appointed for all; It's appointed once for all to die, Heb. 9.27. We were all born to die, it's inevitable, none can avoi● it, none escapes it, and therefore folly for a man to grieve for it, or at it.  
Secondly, The time when every one shall di● is appointed; All the days of my appointed tim will I wait saith Job, ch. 14.14, The bounds are se● over which none can pass, v. 5. And is there n●● an appointed time to man upon earth? Job 7.1.  
Thirdly, The Saints have quieted themselves under sad Providences, and quietly submitted because 'twas the Lord that was the Author and Orderer of them; Thus Aaron, when his sor●● were devoured by fire from Heaven, held h●● peace, Levit. 10.3. Eli, 1 Sam. 3.18. H● zekiah, 2 Kin. 20.19. when his Sons were take away, lays, Good is the word of the Lord. Thu● David, 2 Sam. 15.25, 26. and in Psal. 39.9. was dumb, because thou didst it. And Christ himself, Mat. 26.39. Not my will, but thy Will ●●done; So should you endeavour to say and do● sigh God hath not only appointed Death, and the time thereof, but lays on the stroke himself whatever be the meritorious cause, or means by which is is done.  
Fourthly, It's your Duty to quiet your sel● and freely to submit to his Will. For First;  
1. The Will of God is a Sovereign Will; H● hath absolute and unaccountable Dominion over his creatures, as the Potter hath power over his ●lay. I may say here, as the Apostle in another case, Who art thou that repliest against God, Roman. 9 20, 21. It's an uncreature-like temper to maintain reluctancy against the will of God.  
2. His Will is a most righteous Will; the Lord never wills, or doth any thing wherein he swerves from the rule of Righteousness or wrongs the creature in the least, Job 34.23. Jer. 12.1. Righteous art thou, O Lord. Non-subjection therefore to the Will of God must needs be an ●●nrighteous thing.  
3. God's Will is an Holy Will; He wills nothing but in greatest Holiness, neither doth He do any thing, wherein he swerves from the rule of Holiness, He is holy in all his works, Psal. 145.17. Habbak. 1.13, 14.  
4. It's a Will in conjunction with greatest Wisdom, proceeding in all things according to wisest Counsels, doing all things in truest order, manner, season, and beauty, In wisdom he made all things, Prov. 3.19, 20. He order all things according to the counsel of his will, Ephes. 1.11. and makes every thing beautiful in its time, Eccles. 3.11. And though we, do not know now, yet we shall afterwards, the beauty of all his Providences; therefore 'tis perverse folly to repine at his Will.  
5. To the Saints it is a gracious Will, whatever the outside of any Providence may be, Mercy is the inside to them; Mercy is the Soul, what ever the Body of it may be, All his ways 〈◊〉 mercy to his, Psal. 25.10. All Providences wo●● together for good to those that love him, Rom. 8. 2● Even those afflictive Dispensations towards his Children that proceed from Gods, Fatherly di●● pleasure, and from Sin as the procuring cause the rise and principle is Love, and the desig●● and end their good. Due chastisement given t● a Child by his Father, is an argument that 〈◊〉 loves him; a Father loves his Child when he corrects him, yea when the correction proceed from fatherly displeasure; for a Father neve● corrects his Child hut when he is displeased with him: As a man, so God may be much displease with, and much love the same person at the same time.  
And as it is your Duty to quiet your heart and freely to submit to his Will, so also its you● Duty to bless God, though the providential Dispensation be sad; There are many cogent Argu●ments to move you to it.  
1. You came naked into the world, without a Daughter or any thing else, and naked you shall return again; this was one Argument that moved Job to bless God, Job 1.21, 22.  
2. It's the Lord that hath taken away, therefore bless the Lord, as Job did, Job 1.21.  
3. God's Will is done and fulfilled, and you● Prayers are answered: You prayed that h●● Will might be done, now 'tis done, bless God.  
4. There is the Love of God, from whence ● ariseth; for all Saints afflictions are from ●●ve; and there is the good God intendeth in it, ●●d promiseth to work by it, which you are ●●und to bless God for.  
5. Nay, Fifthly, You are bound to bless God 〈◊〉 the grief and bitterness of the Potion in the ●up also, as it is a necessary and effectual fur●erance of that Spiritual good, which God in is fatherly Correction aims at; So we thank ●e Physician, and pay him too, not because his by sick is bitter, but because Health is sweet.  
6. You have cause also to bless God for giving our Daughter so long a Visitation to prepare ●●r Death; He might have taken her away suddenly, as he did Job's children when feasting: likewise that she was of so sweet a temper and ●ame, and of so composed a spirit in her affliction, that the Lord gave her patience and com●●rt, that she was kept from dishonouring God in 〈◊〉 Deathbed Distemper, and that you have so ●●od hope and great satisfaction of her eternal ●●ppy state: Oh therefore bless God, give him ●●anks, you are bound so to do in every thing, Thes. 5.18. I shall add some Directions ●●d Cautions, and I have done.  
First, Take heed of immoderate Mourning ●●nd Sorrow, let it not go beyond its bounds ●●d limits; It's true, we may mourn for the Dead, it's not unlawful so to do: Religion d●● not abolish Affections, but only moderates the●● Grace doth not destroy Nature, but only rectifies it, it doth not abolish but rectify reason deprives not of sense, but teaches right use 〈◊〉 Senses; proportionally, kills not Affections, but only order them: And the mortifying of All fections, pressed in Scripture, Galat. 5.24. mu●● be so understood, that the carnality of the●● only is stricken at, not the Affections themselves.  
The Corruption that hath by the Fall grow upon the Affections, stands chief in two thing. Their misapplying to unmeet objects, and the●● exceeding, or their coming short of their du● measure; and this is that that God's Spirit doth in senctisying them, directs them (1.) To the●● right Objects. (2.) Keeps them to their j●● proportion and meantime. Mourn we may therefore for the deceased: Abraham did so for his wife, Jacob and Joseph did so for their Relations, and are commended for it: I●'s one 〈◊〉 the deuce of the Dead; to be lamented at the Funerals; the want of it is threatried as Curse and its a practice warranted by in●●●● of 〈◊〉ture, by Christ himself, by the Saints, and by the best in all Ages. And to be touched with 〈◊〉 feeling of Sorrow and Gri●● at the beholding 〈◊〉 Death, it rather barbarous Senselesness, that Fortitude of mind. It's true also, that we may yea must seriously consider of such Affli●●● Providences, Eccles. 7.14. The contrary ●hereunto is condemned, Isai. 5.12. and 42. ●5. Jerem. 5.3. In special we are to take and ●y to heart God's hand in dying persons, Ec●●es. 7.2, 3. And to be moved with sorrow 〈◊〉 houses of Mourning, where the heart by being made sadder is made better; more specially be death of righteous persons is to lie close upon our spirits. God lays it to the charge of men, ●●at they do not consider this, nor lay it to ●eart, Isai. 57.1. But when you sorrow and ●ourn for the dead, you must see and be are that there be a good ground or rise, a ●od end, that it be done in right order and ●easure. The ground, that you may bewail the ●●mmon curse of Mankind, the defacing of the ●●age of God through Death by Sin, for mourning for the Dead, sprang from this Original, ●hat they which are alive might exercise themselves in meditating on the curse of Mankind: The end, that you may be made more serious, and put upon Meditation and Preparation for ●●eath: And for the Order, that Sin the cause 〈◊〉 it be sorrowed for first and most: And for be measure, that it exceed not bounds, that it ●e not immoderate. O take heed that you do not sorrow immoderately; think not the moni●●n unnecessary, for Affections are violent, specially having show of lawfulness to set them prward: More frequent are the slips of Saints in things for their matter lawful, than in those that are simply unlawful. Conscience even of good men sets itself lose, having plea of lawfulness for the action, and therefore more careful and cautious you should be, lest in your sorrow you should exceed and be immoderate. No● Sorrow in this case is immoderate;  
First, When it's too great, as Mr. Calv● says Joseph's was in Gen. 50.10. which ought not, says he, to be to us instead of a Rule and that great noise and cry cannot be excused which the Inhabitants of the place hearing wondered at: For though the purpose of Joseph w●● good in Mourning, yet the excess was evil. I true when the persons that die are public p●●sons in Church or State, and of very great u● as the Chariots and Horsemen thereof, there m●● be a greater Mourning for them. Thus th● made a great Mourning for Josiah, and for S●phen, Act. 8.2.  
Secondly, When it's too long for continuance a Seventy-days Mourning is Egyptian. like; ●●seph, who had more cause, but withal m●● Grace, mourned but seven days; not that 〈◊〉 was less kind, but more Christianlike pruden Abraham mourns for Sarah, even to weeping but lest he should forget his measures; saith o●● desires to bu●y her out of his sight; he mour●● for her, but exceeded not, which is signified, the Jews, by that one Letter less than ording 〈◊〉 the Hebrew word Libcothah, used for weeping; Gen. 23.2. Buxtorf also gives this reason, ●●ia luctus ejus fuit moderatus, because his sorrow was moderate; and therefore in the next ●●●it's said, that he stood up from before his dead there in likelihood he had sat a while on the ●●th, as was the manner of Mourners to do, 〈◊〉 2.13.) to take order for her Burial; as ha●ing good hopes of a glorious Resurrection. ●●hen it's too long for continuance, I say its immoderate, when our Souls, as Rachel's did, re●●e comfort.  
Thirdly, Then is your Sorrow immoderate, ●●en it doth unfit us for any Duty we own ●●her to God, or man, or ourselves; and therefore take heed of immoderate sorrow, and that 〈◊〉 may be kept from it: consider (1.) That ●●sons sorrowing out of measure, are carried 'gainst God with a blind outrage, saith Mr. Cal●●, for always the excess of sorrow carries us adlong to obstinacy. (2.) Immoderate Sorrow, saith another, for losses past hopes of revery, is more sullen than useful; our Stomach ●ay be bewrayed by it, not our Wisdom. ●●.) Immoderate Sorrow is the ready way to ●ocure an heavy stroke, as it sared with Israel ●r their murmuring after the death of Corah, etc. ●ere died for that repining Fourteen Thousand and Seven Hundred, Numb. 16.41, 45, 49. ●●.) It's the way to destroy yourself, and to prove a Self-murtherer: The Sorrow of the World (when men sorrow immoderately for th● joss of some temporal good thing) worketh death 2 Cor. 7.10. (5.) If you sorrow-inordinatly you will add Sin to Affliction, as Jonah di● when his Gourd came up and flourished for 〈◊〉 time, and withered away again, he vexed an● was angry, and thought he did well in it; S● your gourd sprang up and flourished both nat●●rally and spiritually for many years, and no● God hath withered her, and you sorrow an● mourn, and that I fear immoderately, and 〈◊〉 may be, you think you do well in it: O bewa●● of this for its an adding Sin to Affliction. No● if your Sorrow hath been immoderate, and yo● cannot yet contain, or well help it, and yo● would prevent it for the future; First, Avo●● all those things that may any wise maintain 〈◊〉 increase it, or that may heighten your sorrow's They had several Customs in former times, 〈◊〉 going to the Grave, John 11.31. and Minstre●lize for increase of sorrow, Mat. 9.23. (which Christ intimates dislike of) and to provoke themselves to weeping and lamentation; But you should avoid such things, and looking on the , or works of the Deceased, your Ast●ctions in this case need not the Spur, but the Bridle rather. Secondly, Turn the stream 〈◊〉 your Sorrow another way, change the Object sorrow for Sin and Iniquity, as men when the bleed immoderately at Nose or at a Wound, they use to open a Vein in another place, that they may stop the former; so do you open a vein of Sorrow for Sin. Thirdly, Let Sin be as Death to you, let Sin lie with a greater weight upon you, and then your affliction will be ●ighter, and sorrow less; for as old Mr. Greenham said to his Son Mr. Dod (when he came to complain of his great Affliction, through outward wants) Son, Son, Where Affliction lies heavy, Sin lies light, and so it is on the contrary.  
Secondly, Take heed of adding Sin to Affliction, be not worse for the affliction; let not Affliction draw forth corruption; add not Discontent to Disasters, impatience, murmuring, muttering, and repining to the present Affliction; this would be a charging of God, and a charging of him foolishly, take heed of this: That it may be said of you, as of Job, when he was deprived of his Children, In all this he sinned not, nor charged God foolishly.  
Thirdly, Take heed of all harsh thoughts of the Lord and his works, which may any way lessen your love to him, your esteem of him, or trust in him: would you have worse thoughts of the Physician, because Physic is distasterul? Isai. 40.27.  
Fourthly, Take heed of tumultuous disputing the ways and works of God, and of questioning the worthiness of his proceed; The Sai as are apt, through infirmity, to run into this, a● Job and the Psalmist, though this be ver● sinful and unwarrantable.  
5thly. Take heed of letting such a Providence pass, without a due search into the mind of God in it, but labour to find out, and to lay hol● on the good that such a Providence is fraught with, and for which it's sent: Labour to fin●● first, what sin especially it is sent to correct, an● consider your heart and ways hereupon. There are but two things that I can think of, that might have an hand in depriving you of such 〈◊〉 dear and precious Relation.  
First, Your overloving her; that which w●● love inordinately is usually the mark at which God aims his arrow: the readiest way to lo●● any comfort is to overlove it, and I am afraid you failed this way. The reason of my fear i● because you over-mourn for her loss; That which is over-loved in the enjoyment, will be oversorrowed for in the loss of it. It's the Saying of Reverend Divine, that if the Parties were strangers, That he knew not, if they did immoderately sorrow for the loss of any worldly comfort that he might charitably conclude, that the hearts were set upon it, and that they did to much rejoice in it. O seriously consider of ●● and be humbled under it, if it were so, and 〈◊〉 to Christ for Pardon; and though it were 〈◊〉 yet be not discouraged, for though it be a gr●● deal of smart to you, yet it may prove a great deal of ease to you, to be wounded in that which you have over-affected: God in much mercy to ●ose he loves, takes that from them which they ●●e too much, that so they might love him the ●ore, to whom all their love and more, if they ●ad it, is but due, Mat. 22.37.  
Secondly, Pitching upon, and too great expectations of Release and Ease only in one particular way, from some encumbrance and burden which you were formerly cautioned against, lest you should be crossed in it.  
Thirdly, Labour to find what Graces and what Duties it is sent to quicken hereby, it will ●●come a path of Mercy, Peace, and Comfort ●o you; and you will be able to say, That it ●ath been good for you, that you have been afflicted.  
I have been long in writing, and longer in coming to give you a Visit; but I intent now, the Lord willing, to be at Aulston-moore on the 4th of the Ninth Month, where I should be glad to see you; and to accompany you to your habitation, to stay some days with you, to impart some Spiritual gift and comfort to you.  
In the interim, I beg your Prayers for me, That I may finish my course with Joy, and the Ministration which I have received of the Lord Jesus, to testify the Gospel of the Grace of God. Now the good Will of Him that dwelled in the Bush, be with you and make up your loss, an● sweeten your cross, and the God of Peace, that brought again from the Dead our Lord Jesus that great Shepherd of the Sheep, through th● Blood of the everlasting Covenant, make you perfect in all good works, to do his Will; working in you that which is wellpleasing in hi● sight, through Jesus Christ, Heb. 13.20, 21 to whom be praise for ever and ever, Amen which is the wish and hearty Prayer of him,  
From Welden the 25. of the 8th Month, 1672. Who is, and will ever be ready to be a server of your Faith, and an helper of your joy, J. D.   

For his very dear Friend, Mr. Rich. Wilson, a● his House at Crosfield, in Kirkouswould, these  
My Dear Brother,  
YOurs I received about two or three day's ago● by the Contents of which I find your Spirit heavily pressed under the weight of that Affliction, which your Father hath been pleased to lay upon you: It 〈◊〉 I confess an heavy Providence which you have met with; for without doubt i● is so as you writ, That your life of Comfort and Hope, as to your outward condition here, w●● wrapped up in the Life of your hopeful Child. But (my Brother,) it is for us to be silent and mute under the most pinching Providences, and that not from a stupid frame, but because we should know that our Father doth all, and He knows what He doth; He is wise in heart, and all things done by Him to any of his, shall work for good, etc. We are Childish Creatures, and when we are out of our Fits of Passionate Affection, we can see as much. It is our Folly and Selfishness, to set more by our own transient Comfort, than our children's superlative Exaltation. I have been sometimes taken with a passage that I have somewhere met with; Namely this, Would a Father grieve to have his Daughter married to a King, or rather taken into a King's bosom, dearly and entirely loving her? This is the Case as to your precious and only Child, She is now in the arms of the Prince of Glory, in his embraces who hath loved her, and washed her from her Sins in his own Blood. O Dear Brother! Let not your heart say, The Lord hath dealt bitterly with me; How can I be comforted, wherewith will ye comfort me? The Child is not, and whither shall I go?  
I would say two things to you, (my Brother) they coming now before me. First, God your Father hath done you no wrong. Secondly, He hath done your Daughter no hurt: Now why should you be then so cast down by means of this Snatching Dispensation? (1.) Your Father, I say, hath done you no wrong. He hath taken but his own. His own, 1. By his own Creation. 2. His own by your Donation. 3. His own by Purchase and Redemption. 4. By her own free Self-resignation. It is somewhat strange, that God cannot take his own, but He must trouble us: Object. 1. But I thought the Lord would have lent me this mercy longer. Resol. But, First, you had not a word for that. Secondly, You had this mercy longer than some of your companions had the like. Further, Thirdly, The Lord made this mercy yield more to you for the time you had it, than others have had in many more years of enjoying the same mercy for kind. O the revenues of Comfort from her, she bore by handfuls, which you yourself do acknowledge. Object. 2. But I am an unspeakable loser, O her great usefulness to me every way; I perceive this pincheth you. Res. And 1. What is here but Selfishness. But again, 2. You are not an unspeakable loser; for so long as interest holds above, our losses are all inconsiderable, not to be accounted of. But 3. Suppose you were an unspeakable loser; yet she (I dare say you do believe it) is an unspeakable gainer. As for her great usefulness every way, I would only say this to that. Her usefulness to you was from Influence, from above. She was but a Bucket, a Pitcher, and it may be she kept you from the Fountain too much, and this the Lord saw: precious Children may be Idols. Come (my Brother) your Father hath done you no wrong, He hath taken but his own, his own out at nurse with you for a time, during his good pleasure, and you have been well paid with comfort in her, whilst you did enjoy her.  
Secondly, And hath your Father hurt your Daughter: Is this to hurt her? 1. To put her to Bed. 2. To put off all her filthy Garments from her. 3. To gratify her in her own longing desire. 4. To enshrine her in Glory? Well, (My Brother) what shall I write to you? Come, consider what you have to take comfort in, in this Providence; Poor not on the black-side of it only (as we are apt to do.) Is this cloud all dark? Methinks here are great lightnings for you, I say for you. (1.) Your Daughter knew the Lord before she died, she lived before she died. (2.) Your Daughter, so I collect from yours, died in the daytime: there was no Cloud, or Night of Darkness with her, when she died. (3.) Your Daughter died, but not suddenly, not by a violent stroke: the Lord took her, she fell asleep. (4.) Further, Your Daughter (as I perceive) left a Presume, a sweet Perfume behind her: Thus, here is Honey for you in this Carcase, O take thereof in your hands, and go on eating, and blessing God. But what stand I upon these matters? Questionless these my Consolations are anticipated by fuller measures from others; And then, besides; what will stick, till God fasten? But however, it is our Duty to visit the afflicted, and thus only at present am I capacitated to visit you in your Affliction. Now (my beloved Brother) what you request of me for you, I hope shall be minded by me; we shall remember you, and beg that you may be supported of the Lord: And be you confident, That your Father will support you, He knoweth his People's Souls in Adversities. Now the Lord be with you, and let your poor unworthy Brother be remembered by you, and all the Saints with you: O pray for me, that I may work the works of God, while it is called to day. And blessed be the Lord for this day of Liberty. Let me be remembered to your Wife; to Brother Nicholson, to the whole Church. The 25th instant the Church here will be together, to set apart our Brother E. (who remembers him to you, condoling with you) to Office-place. We should be glad to hear of your affairs from time to time, that so accordingly we might have you upon our hearts before the Lord. Brother! I have blotted much Paper you see, in pouring out myself to you, O that something from me might refresh you: The Lord hath sometimes chosen to do much by foolish and weak things. It is much to be a comforter. I will conclude (though somewhat abruptly) with that known and precious Scripture, 1 Thes. 4.13, 14.  
Octob. 18. 1762. From your  Brother, G. L.   

Anagr. MARY WILSON, Your nam' lives.  
DEar little Soul, now shrined above in Glory,  
Though thee we may not see, we'll view thy Story:  
'tis true, it is but short, yet sweet, and we  
Will cheer ourselves with this that's left of thee.  
When as Elijah hence in whirlwind flew,  
He cast a mantle, so hast thou done too:  
We'll take it up, there's in it some relief,  
By it we may in part wade through our grief,  
For thy removal: you are gone we know,  
But Your nam' lives, and shall with Saints below.  
G. L.   

Another, per eundem. MARY WILSON, In warm Soyl.  
WHat! ripe so soon! marvel we not,  
Fruit ripes fast in a Garden plot.  
In warm Soil there good trees will bear  
Assoon as planted, the first year.  
This little, tender, precious tree,  
Dropped mellow-fruit, as you may see.  
Here's but a little, loads she bore,  
But gathering vessel held no more,  
What here you find collected by  
A sobbing Heart, a weeping Eye;  
(A Father mourning for his loss,  
To him th'heaviest outward cross)  
Take notice of, use to your good,  
Such fruit from young ones is choice food.  
When old trees fruitless grow, God then  
Will raise fruitbearing Childerens.  
You that in warm soil are, O mind,  
What this warm Soul hath left behind.  
Good Families and Churches are,  
The warmest soils i'th' world by far.  
G. L.  
FINIS.