A SERMON PREACHED AT WALDEN in ESSEX, May 29th. AT THE INTERRING of the Corpse of the right HONOURABLE SUSANNA, Countess of SUFFOLK.  
Being a modest and short Narration of some remarkable passages in the holy life and death of that memorable LADY.  
Who died May 19th. 1649.  
By EDW: RAINBOW. D. D.  Hier: Ep: ad Marcellam. 
In optimis praedicandis bonorum ad virtutem Studia concitentur.  
London, Printed by W. Wilson, for Gabriel Bedell, M. M. and T. C. and are to be sold at their shop at the Middle Temple Gate▪ 1649.   

TO THE RIGHT HONOURABLE JAMES Earl of SUFFOLK.  
My Lord,  
THat I have not paid a more speedy obedience to your Lodships' Commands, and the admonitions of some of my worthiest friends, in making public these following conceptions, proceeded from no other reason than that, in my more deliberate review, I thought it some injury to her high deserts to have expressed so little, where with truth and evidence so much might have been asserted. It had been a task not less pleasing to myself, and more satisfactory to all that knew her, to have penned an History rather than a Sermon: and if a happier pen had undertaken this subject, the story of her life might prove a most persuasive Orator for goodness and piety, the highest effects of Sermons. But considering the place where I was not make this discourse, I could not otherwise contrive, but that what could be spoken in the praise of so incomperable a Lady, must hold small proportion with what must be suppressed in silence, and because I would be true to the Title, I have made no addition, nor considerable alteration.  
That the Image of her Virtues may find a place in your Lordship's memory, and may live in your daily imitation, and of all who shall see some glimpses of it in this unartificial but faithful representation, to the glory of him whose Image she bore, is the fervent prayer of  
Your Lordship's most humbly devoted servant EDW: RAINDOWE. Audley-End. Sept. 11. 1649.   
ECCLES. 7. 1. A good name is better than Precious Ointment; and the Day of Death than the Day of ones Birth. 
THe Text needs no preface; the sad occasion of our present meeting, our last duty to a deceased Lady, in whose grave Honour, Virtue, Goodness, Grace, a rare measure of humane perfections seem to be interred; this sets a black and mournful Preface before the Text. But comfort ye, beloved! the occasion indeed is a sad Preface to the Text, but the Text may afford a comfortable theme and argument unto the occasion. I come not here to afflict you altogether from the memory of your sins, which now bid you weep over her grave, but also to afford some comfort from the sense of her happiness, and to desire you to take some pleasure in her fame and memory. The text and the occasion mingled together make a chequer-worke, a mixture of black and white, mourning and joy; when we present to your imaginations how Precious a Vessel of Ointment is this day broken, and that the Day of Death hath seized on her, who can blame our grief? But if we will consider, that by breaking this box of spikenard, her Good name, which is better than precious ointment, is poured forth, and makes a sweet fragrancy in the world; and that to those, who die in the Lord, and with such a Good Name, the Day of Death is better than the Day of their Birth; surely than we will not grieve, as without Hope. That I may therefore gain some alacrity from your Attentions, and Vigour to mine own Spirit, let me entreat you to take your eyes a while from the occasion, from her Hearse, and look upon the text and the consolation which is afforded in it. A Good Name, etc.  
The words contain a twofold comparison of two kinds of Blessings; and he that pronounced the sentence was the fittest man that ever lived to be an Arbitrator; Solomon, the wise and the happy; a King whose both hands God had filled with blessings of every kind, and having a heart as large as the Seashore, and wisdom to discern, having gained abundance to his hearts desire, and his knowledge being master over all things small and great, low and tall, from the Hyssop which groweth upon the wall to the Highest Cedar; he stands here in this text, as it were with the scales in his hand, and having before, in the foregoing chapters, thrown out of the Balance all that Dross and froth of the world, Vain Desires, Riches, Pleasures, Labours, I say having found these to be vanity itself, or lighter than vanity, and cast them out of the comparison, having by many negatives excluded what is not, what cannot make up Happinass (whatsoever the blind, unequal world may judge) he now comes to be positive, and to let us see that there is a Happiness belongs to Man, and further proceeds to show wherein it consists, and in what degrees, and first gins with the means to it, the first of which he counts to be a Good name.  
And here not changing the way and method of his arguing, by way of comparison, proving the excellency of that which he commends by showing that it weighs down in the Balance, and is better than those things, wherein men are wont to place most excellency; he thus argues, A good name is good, for it is better than Precious Ointment; and the Day of Death, for that is better than the Day of ones Birth.  
So that in the words you find a twofold comparison, the first betwixt a Good Name and Precious Ointment, that is, Riches and Delights, the second betwixt Life and Death, the coming into this world, and (by a Syllepsis) the living in it, and betwixt the departing from this world, and the going out of it; Solomon gives not the verdict, as perchance the world would give it; A Good name in his Balance weighs down Delights and Pleasures, to shake hands with this temporal life, in his esteem, is better than to embrace it.  
Before I weigh these together let me first show you those commodities distinctly, and severally, after that we shall more clearly make good the difference and the excellency by comparing them together.  
First, let me show you what a Good Name is, and how weighty a blessing. Secondly, Precious Ointment or costly delights, how light they are. Thirdly, present them together to be weighed.  
For the second comparison of Life and Death, which I take chiefly to be an explication of the former, an addition of more weight to that scale of the Balance wherein a Good Name is placed, I shall first speak of it, so, that is, relatively, as it serves to enhance a Good Name. Secondly, Absolutely, as it is a true assertion in itself, that the Day of Death is better than the Day of ones Birth or living in the world. And then in the last place I shall endeavour to apply it to ourselves and the present occasion.  
For the first, take notice that a Good Name although it be grounded upon some Habits or Qualities inherent in ourselves, or supposed so to be by others, yet it is aliquid extra, something without us, it is that which others apply to us, think, or speak of us. We must distinguish betwixt a Good Name fundamentally, meritorious and inward, and a Good Name applicatively, dispensed, and outward. To deserve a Good Name, or to have a Good Name; A Good name really, or a Good name, only Nominally; in the eyes of God, or from the tongues of Men. And so there is a threefold Good name, according to a threefold condition of men. There are men merely Natural, others civilly Moral, and a third sort Christian and Religious; so you may have what every one of these three call a Good name for compliance either with Nature, Morality, or Grace.  
First, for Natural parts as Judgement, Wit, Memory, Strength, Endowments, or from great performances by them done; Thus you may be said by some men to have a Good Name even for evil actions; The world will speak well of you, if you live according to the custom of the world. Beware, saith our Saviour, when men speak well of you, that is, when you have a Good Name with the men of this world, their praise is an ill sign, none hath a Good Name with them, except they run to the same excess of Riot with them. This Good Name is no Precious Ointment, but a stain, a besmearing, it makes no perfume, but a stench in the nostrils of men truly, nay only morally, Good.  
Examine what Good signifies with wicked & profane men, as a Good Gamester, a Good Companion, a Good Fellow, that is a good drinker, or good to drive away the precious time; here how much the better, the worse; a Good Name here is a very eare-mark, a brand, a stigmatising, that is not the Good Name commended in the text, the Natural man's Good-name. So a Great Name is not always a Good Name, as Alexander's, Caesars, the Babel-builders, no more than his who burned a temple to be talked of, to have a Great Name.  
Secondly, the Moral man's Good Name or Fame for acts or habits morally Good, either Practical or Speculative; a man may have a Good Name for excelling in his Art or Profession, as a Good Physician, a Good Divine, in Mechanics a Good Engineer, a Good Artificer; but chief for the Habits of Moral Virtues, as for Justice, Temperance, Valour, Sobriety, Thrift and the like: for either excelling in some one, or some few of these virtues a man may have a Good Name, and this Good Name is very commendable in its degree and station, especially if it be grounded on Real, not Counterfeit Virtues, and these universal, sincere, not with any mixture of Vice, as to have a Name for Justice, Temperance, Prudence, or other virtues, is to have a Good Name, but not the Good Name here meant.  
Thirdly and lastly, to make Moral Virtues complete by the Theological or Christian Virtues, Faith, Hope, and Charity, this is the Christians Good Name; to have Morality baptised, to turn Virtue into Grace, to plant all those fair Cyens on the Fruitful stock of Faith, to get first that Mother Grace of Faith, and then to add to your Faith Virtue, as 2 Pet. 1. 5. Giving all diligence (saith he) add to your Faith Virtue. Let Faith be first in the number, then add and multiply. Add to your Faith Virtue, and to Virtue knowledge, and to Knowledge Temperance, and to Temperance Patience, and to Patience Godliness, & to Godliness Brotherly Kindness, and to Brotherly Kindness Charity; Charity, in whose womb lie all the Virtues, all the Duties of the second Table: he that hath, and exerciseth these, hath laid a good Foundation, hath gained a good Report, his Name shall be written Good, upon that Foundation; he hath approved himself unto God and Men, 'Tis not the Praises of men, but to approve himself and his Conscience to God which he seeks, but yet the Generation of the Faithful shall call him Blessed. And this is that, which I call the Christians Good Name.  
That's the first thing, what is here meant by a Good Name. Now that we may come nearer to the comparison.  
Secondly, why is it said, Than Precious Ointment. By Ointment so set out, under the Title of Precious, is meant the Richest, the most delicious pleasures. In those Countries and Times these Ointments were used for the greatest & most sumptuous Delights and Refreshments, whether for their fragrancy and aromatical sweetness, which ravished the Sense of smelling, a sense of great pleasure and delight; or else that they were made of healthful ingredients, and compositions of oil, and such as made the face to shine, that is conduced to make them cheerful and merry; or because they were also sovereign balm and medicinable to heal and strengthen; or lastly, because the greatest cost that might be was frequently laid out in such Ointments: as that remembered to have been bestowed on our Saviour by the woman of Bethany, Mark. 14. 3. Spikenard very precious, which made such a fragrancy, that it hath given a Good Name to that woman, according to our Saviour's prediction, in all places, where the Gospel is, or hath been preached. Although I might show some other grounds for the similitude, the inward fragrancy and the outward diffusion; making the face to shine, and making the man to shine, etc. yet these I pass over, and many the like. The meaning of drawing Precious Ointment into the comparison, is this, (by a Synecdoche or a comprehending many things under one word.) A Good Name is better than Precious Ointment, that is, better than whatsoever is Delicious, Pleasant, or Wholesome, or Costly; in a word, it's better than all corporal Pleasures; that's the firm assertion of the Text. And because Contraria juxta se posita, etc. Contraries placed together appear best, place them now in the Scales, Virtue, Piety, Grace in the one Scale, Worldly Pleasures and Delights in the other, and See, with a sound Judgement and steady hand, which will be of most weight and price.  
I will not here show you the base, low, and unsatisfying objects of the one, such as never quench the thirst of desire, and in the other that by them we are carried up to God, the chiefest and only filling Good; I need not tell you the one are transitory and fade in a moment, that the other carry us to Eternity, and remain with us there; that the end of Pleasure is pain and shame, (What pleasure have you in those things, whereof you are now ashamed) that the end of Virtue and Godliness is Comfort here, and Glory hereafter. Si quid benè feceris cum dolore, etc. The saying is eminent; if you do any thing well, though with travel and pain, the pains and travel cease and vanish, but the good Conscience of the Deed, and the Good Name remain for ever; But on the contrary, Si quid malè feceris cum voluptate, etc. If you do any thing ill with Pleasure, the Pleasure will soon pass, but the ill will stick as an indelible character, the guilt and the stain will never off in this life, no nor in the other; bad deeds will haunt our Ghosts, We are thy works and will follow thee.  
But I will not spend time in comparing these together, there is so visible a disparity and distance, we need not weigh them; every one, who hath any Christian discretion can judge by the eye, or the hand, which is most weighty; Bodily, Outward, Temporal Delights, or a Good Name gained from Virtue, Faith, Godliness, for so I take it for the Christians Good Name fundamentally, grounded on true Desert, not for the vain Applause of Men, who as often call Evil Good, as Goodness itself.  
That shall suffice in brief, to have touched upon the first comparison, A Good Name, namely the true and sound name of Faith and Holiness.  
Now I come to the second, betwixt being born, or betwixt the state of this life, and that which we are put into by Death, The Day of Death is better than the Day of ones Birth.  
And these words I take as depending upon and connected to the former, that the sense may be this, A good Name is better than Precious Ointment, and to him that hath obtained this Good Name deservedly (for so we suppose it) else it is not Radically Good, the Day of his Death is better than the Day of his Birth.  
The truth of the comparison appears therefore, first in this relative sense, although secondly it be absolutely true also, That the Day of Death is better than the Day of Birth.  
But first in relation to a Good Name, and that first in regard of the time and season for the production of it; Death is the proper season for a Good Name; after life enters, in nature, after Birth, the first thing we commonly think of, is a Name; to give a Name to him that is born; so after Death, the first thing men say or do, is to give a Name to the Party deceased, but that after birth, was a Name of civil Distinction, this a Name of Moral or Religious difference; that was a Name, and no more; this a Name with an adjunct, Good or Bad: At Circumcision the Jews, at Baptism the Christians, give proper Names, so after Death men obtain proper Names according to their deserts; we call that their Christian Name, but this indeed ought most properly so to be called, if so deserved: at Death we may know on whom most properly to fasten the Christian Name, the Name of true Christian, Israelite indeed. Circumcision in the flesh followed Nativity, and Christian Name (as we call it) by receiving into the outward bosom of the Church; but after Death, you many times discover there was Circumcision in the heart, that he was a Christian by the inward Baptism of the Spirit, and not in the Letter, whose praise is not of Men, but of God.  
Secondly, as Death is the proper season for the essence of a Good Name, so for the certainty of it; Men may make a fair show all their life, and may deserve well, but all is well, that ends well; Who can tell whether a bright day may not set in a Cloudy or Rainy Evening? Mors sola fatetur, Death only can tell the measure of a Good Name, reach to the End of it, all other things, Opinions, hopes, Confidences may go a great way, but they may come short, nothing but Death puts out of doubt, when that hath set the seal to a Good Name, all is finished.  
So that now you see the dependence of these two comparisons, why King Solomon joins these two together, a Good Name, Death, Ointment, and Birth; A Good Name is better than all outward Delights, if Death gives the casting voice, set the seal to it, and the Day of Death better than the Day of Birth, because it gives the being and certainty to a Good Name, a Name with an adjunct, an Epithet or Title of Honour. Life gives a bare name only, and no more.  
I could now by plentiful proofs show you that the Day of Death in an absolute sense, is better than the Day of ones Birth, or the time of Life; If I would set before you the infirmities which we bring into this world, the frailties and dangers, the diseases, the miseries, the sins that pursue us, overtake us, go along with us, dwell with us, in us; whilst we have our dwelling in these houses of flesh, these habitations of Clay. Beloved, though I be silent, the tragical times, the fears even of worse, the calamities of the Church of God in all places, your own eyes and senses, what you see at home, what you hear abroad, what this Coffin tells you, what you feel within you, what worse you may justly fear, are sufficient witnesses, that this life hath little of true worth and happiness to support it; others may weep when we go out of the world, ourselves have more reason (and so they say Nature hath taught us) to weep when we come in. That than which relieves us, that resques us from those enemies that surround us, that takes away want, finishes misery, and ceases the reign of sin, if we did not arrive at a positive happiness, but if all were terminated in deliverance from these, and then we had no more being at all, but were to be wrapped up in our first nothing, yet certainly this very deliverance from misery and torment might be a happiness, and that accounted happy that brings it; This, at least the Day of Death brings forth, it changeth us from a state of sin and wretohedness, and in this very regard it's to be preferred to a life, which chains us up in both. But that is not all, it's not only privative, but positive; where it sees the seal of a Good Name set upon any, it opens the Door, it sets open the everlasting Gate of Happiness, whosoever hath that Name engraven on his forehead, that Good Name, that New Name from his being a New Creature, for being in Christ, that hath such a Name as God vouchsafes to write in his Book the Book of Life, the Day of Death, to such an one, is the morning of blessedness which never shall have an evening; it is not possible to compare it, it's not proportionable to enter comparison here betwixt the Day of Natural Birth and Death, which is their Birth Day to Eternity.  
Thus you have briefly seen what a Good Name is, and whereon grounded, and the weight of it; Precious Ointments also, Pleasures and Delights, the lightness of them in comparison. You have seen that the Day of Death is a proper season when a Good Name buds forth, flourishes, and is ascertained, and that therefore it is better for those who have that Name than the Day of their Natural Birth; likewise that the Day of Death is to be preferred to the Day of Birth, because it puts an end to sin and misery, which that gins, and is the way to Happiness.  
What now remains? what shall I say for application? should I reprove those who err in opinion, and build their Good Name upon Greatness, Glory, Fame, Natural endowments, Moral accomplishments, Beauty, Wit, Mirth, Friendship and the like, or any thing not Christian; Or should I stir you up to lay a sure foundation for a Good Name in Faith, Holiness and Virtue; Should I lessen the terrors of Death, and hasten any of you in the desires of it, which gives so fair a season to this Glorious Flower, a Good Name, which shuts the door on sin and misery, and opens to eternal joys, in all these the text might be a copious theme, and I can hardly refrain from enlarging.  
But because Examples have a more lively force on the souls of men than simple Precepts, and Practice is the only warrant, that rules are Good, and that it hath seemed Good to him who hath the issues of Life and Death in his hand to lay such a Pregnant Spectacle before our eyes, as may give an exemplary testimony to the truth of this text, I shall now take leave to set before your Christian attention some few such observations from and upon the Life and Death of this Eminent Personage, whom the uncontrollable Will of the Almighty hath made the sad occasion of our present meeting, as may in hance the price of a Good Name, and make Death have its true comfort, when we see it happen after a well-spent and well-ended life.  
And now well remembering where I am, and in whose dreadful presence, before that God of truth, who can measure the Deeds and words of men, and see what conformity they hold, in a Congregation also, amongst many of whom the light of her conversation did shine and could not be hid, I shall in all sincerity endeavour to speak nothing for Favour, Relation, Flattery, or to gain a Vainglorious Name to her that is gone, or him that speaks, but to set forth such real Virtues as shined in her life, that we may all have occasion to glorify God, who was graciously pleased to instamp such lively Characters of his Image upon a poor corruptible Creature, and to aspire after all that is praiseworthy in so precious an example, that at our Death we all may have lively hopes to be also numbered amongst the living, and to leave a Good Name fragrant and refreshing to all those who live after us.  
And now, where shall I begin? and how shall I find an end? both did seem alike difficult to my preparations; whereon shall I lay the foundation to build a Precious Name and Memorial for her, who herself had purchased it so many ways? Shall I tell you of her natural parts and endowments? Shall I tell you how her Parents and herself had perfected those by careful education, art, and industry? Shall I let you know how those were made Graceful by a meek, pleasant, and affable Deportment? How they were adorned with the choicest Jewels, which every Virtue could afford her, or which is rarest, that all these were consecrated by a Religious, even frame and temper? and lastly, which is the highest Perfection attainable on Earth, that she and they were sanctified by the visible operations of the Spirit of God, whose Image sat bright and Glorious on her Soul, and did shine through all her Conversation? These are the solid sure foundations of a Good Name, and all these crowded so into my thoughts at once, that they were easily lost in the many fair paths and turn, through which (look which way soever you would) her Excellencies, Parts, Virtues, Graces, were ready to invite and draw my meditations.  
But that this universality may not disorder your thoughts, as they have done mine, I must not seek such arguments for her Praise being dead, (as have no fast bottom for an Inward Good Name, and) for which she would not only dispraise, but sharply censure me if she were living. Namely, for any thing she had by nature; although from that too in this regard, seeing whatsoever Nature had given her, she made a Vessel to lay up some Grace or other in.  
If I should tell you of the Sharpness of her Wit, I could not better instance to prove it, than that in Questions of Religion, chief Cases of Conscience and difficult places of Scriptures, she was most sudden at making Nice Doubts, and extraordinary happy in resolving them, at least to the satisfying of others, although such was her Humility, and low esteem of her own Gifts, that she would earnestly labour for the resolution of others, rather than trust to her own.  
Her Judgement was most sound, which might appear, as by concurrence with the Wise and Learned in opinions about secular affairs, private or public, so chief in the Controversies in Religion; that amids all those differences and varieties of opinions, to the Knowledge of which she was drawn by her carious Soul, which had a mighty thirst after all kind of knowledge, especially in matters which concerned God, Religion, and Eternity, I say, though she knew all, Good and Evil, yet she had a Discerning Judgement, and Exercised Senses to choose the Good, and refuse the Evil, not only in points simply necessary to Salvation, in which we may believe the Spirit of God would not let her fall, but in Speculative truths her opinions were not tainted, nor her mind shaken, with any of those plausible Errors, wherewith the Times havenow so miserably infested and distracted the Church of God, and ted Captive many well-meaning Souls, but her knowing and well-grounded assent went along first with the Sure Rule, the Written Word of God, then with those, who for sticking to that, have been held the Soundest and most Classical; Wheresoever, in cases, she differed from the most-received opinions, it was commonly in Practical points, and seldom but she inclined to the more strict, her very Error (if it were one) deserving its own pardon.  
Her Fancy was most Divine, and although she fed it very much with Humane Authors, delighting in Wit, that was Pure, and filled with ingenious and artificial conceit, Poetry especially, in the apprehension of which she was very Dexterous, and would ever set a Mark upon such expressions as were most emphatical and acquaint, many times adding a Grace by her particular interpretation, even beyond the intention of the Author, but with exceeding fitness and significancy; yet she most confined her Fancy to Gather Flowers in Paradise, in God's Garden, in his Book, and in such as exercised their wits in that Field, especially in Divine Poetry, in which kind she took an excessive delight to be conversant in Mr. Herbert's Temple, in which she found out such fit and significant elegancies, that when she read or repeated them, it was hard to determine whether the Author or she made the sense, such innumerable descants would she make upon every single expression there; And to show what delight she took in that heavenly Wit, I have heard her more than once, seriously aver, that if there were no more extent but her copy, some hundreds of pounds should not purohase that little Book from her, and if it had come to the offer, I am well assured no money (of which she was no admirer at all, of Wit, Devout Sanctified Wit especially, very much) could have gained it from her.  
Her Memory excelled not her other Parts, and yet was even to admiration Happy, of which the proofs were not so many in secular affairs, because her exercises in them were but of discretion, Necessity, and to please Others; Her joy and delight were in suoh things as adorned her Soul, and in such her Memory was the most Faithful Servant that could be imagined; she did not make it her Task to get things without Book, but what she liked, her Memory, like a good Steward, would carefully lay up, even without bidding; Begin a Religious Ode of Mr. Herbert's, which she had read, and she would ordinarily repeat the rest without sticking or missing; nay scarce could you begin any verse in the Bible to which she would not presently addeth latter end, as to the Psalms of David, and some other places, I have been an Earwitness the trials, and this only by the willingness of her Memory, not any tasking of it; These she had at her Heart, therefore might say them by Heart, she had them rooted in her Heart and Affections, and therefore might more easily rehearse them, they lay uppermost, and therefore were ready at all occasions. Out of the abundance of the Heart the Mouth speaketh.  
I must not forget to give one pregnant instance of her Memory, when employed about these better things, she hath sometimes the day after the Lord's Day, locked up herself in private, and from her Memory committed to writing a Sermon, which she had heard the Day before, so perfectly that little was wanting in the very words wherein it was delivered. Some here have been an Eye-Witness of one Sermon which she thus took from the mouth of a Grave Prelate, who yet (blessed be God for it) preaches weekly in London; This she had propounded to herself to do constantly, and with great alacrity pleased herself in the thoughts of it, but necessary occasions on the day following, for the most part robbing her of her much-desired privacy, she was with great grief (and I have heard her complain) compelled to lay that practiceaside, until God should give her more fixed opportunities.  
When I think what Nature made her, I cannot also but remember that Grace restored her, even her Body, to be a living Temple of the Holy Ghost, and these three choice ornaments of hers, her Memory, Judgement, and Fancy, may find some fit resemblance with those three peculiar Treasures, which were laid up in the Sanctum Sanctorum of the Temple of God; namely the Pot of Manna, the Tables of the Covenant, and Aaron's rod that budded: Her Judgement was as the Pot of Manna, in which she could find all wholesome soul-feeding Doctrines; her Memory as the Tables of the Covenant, God's Law being her meditatation day and night; her Fancy as Aaron's Rod that budded fresh buds of refined Wit and invention always sprouting from it.  
Besides these she had a most Methodical Head, to dispose of all her affairs Personal, Domestic, Civil, Religious, into the clearest order that might be; And to this a natural Aptness to any Art, or any Employment, even to Tongues and Sciences, Music, Needlework, Cutting, Drawing, and whatsoever was useful, or harmlessly delightful.  
But what do I speak so long of these Natural Gifts, Vessels so soon broken, though so well seasoned, nay and adorned; which although, like the vessels in the Temple, consecrated almost wholly to sacred uses, yet as those Vessels, and that Temple, were broken and demolished after the coming of Christ, that God might be more served in Spirit and Truth, so the Temple of her Body being destroved by the coming and Call of Christ, these hallowed Vessels are broken with it, and now she serves God wholly in Spirit, as a pure Cherubin, Wit, Understanding and Memory being wholly taken up, and ravished with the fruition of Him in Heaven, after whom they so aspired, even whilst she was on Earth.  
As these Natural endowments might procure her a Good Name with those, who look no higher, than mere Nature, so if I should touch at those Virtues, which gain reputation for Morality, I might advance her esteem in this Sphere, as one, who was the most absolute Governess over her own Passions, that these times could instance in; she was seldom angry, so far as to chiding, and if it came to that, she commonly checked herself, and if she observed any did mark her, it should end in laughing at her own Passion; it being often told her, that she knew to do any thing more skilfully, than to chide, especially if it were for any worldly matter; But if it were for any thing that concerned the Cause of God, she would be more serious in it; and often turn her Anger into a zealous reprehension and displeasure; An Oath in her hearing, or if by Chance some scurrilous, light, or profane Speech should slip from any, it would make her blood to rise in her Face, if she had interest in the offenders, they were sure to be reproved, and many, to reduce them from their rash inclinations in that kind, she would invent to impose some handsome Penalties; if they were strangers she would let fall some witty Check, consistent with civility, or by withdrawing herself signify her dislike.  
Notwithstanding this, she had a Natural Comity, pleasantness of Behaviour, and Civil Urbanity, by which seldom any who fell under her reproof could departed sorrowful out of her presence, except it were because they did departed, or for that by not setting a Watch to the Door of their Mouths they had given just offence to her tender Christian Ears These Virtues I name, because where discretion puts them forth in Society, they are as Precious Balms to heal the wounds, which others sinful behaviour inflict on Company, or go uncured by that sullen absence of those, who are morose, and know not how to apply remedies in season and out of season, fit and suitable to the maladies.  
It were an endless labour to speak of her behaviour, which for the most part was innocently cheerful, unaffected towards Superiors and Equals, undissembled towards friends, familiar towards inferiors, affable and accessible to all, and in much conversation her Words were commonly Gracious and seasoned with Salt; she was Constant in her Friendship, and none more useful, willing to take any pains, where she pretended that; unapt to hear ill of any, of whom she had once conceived well; nothing was so great a disease to her, as an accusation of those, of whom she had a good opinion; her servants fared not the worse for that, to whose errors she could be as Indulgent, as to Friends, and never looked on any servant which she had, and believed Faithful and Virtuous, but as upon an humble Friend. This, and her diffusive kindness, which extended to all she knew miserable, hath (I dare say) much increased the true tears which have this day fallen; none understood relations, none could possibly observe them better than she, I appeal to Husband, Parents, Kindred, Friends, Servants, Neighbours, to witness this truth.  
I would not enlarge on these, which seem to be but Moral Virtues, if they had been indeed no more but mere Morality; but I am assured they flowed from a gracious disposition in her; they were the streams from Jordane, the Laver of Regeneration, and we may well baptise them Christian Virtues in her; For it is well known, that all her actions, which deliberation did give birth unto, she did them out of a Conscience of duty, and as in the Sight of God.  
Hence was that Holy Fortitude and Boldness for Truth, for which she durst be Valiant, she would suffer any inconvenience, rather than she would tell an Untruth, or make an Excuse, or let any of her Servants do it, or by any Equivocation deceive or elude a question; For this have I known her much afflicted, when she had business, especially her Religious Tasks, how to shun company, and shun a Lie, that she might not be found out; but any Rock would she venture upon rather than an Untruth; and indeed it is to be doubted, that the not fearing to split against this hath made many make Shipwreck of Faith and a good Conscience.  
Her Charity I need not speak of; the tongues of the Poor and Distressed, whom her pitiful heart hath often relieved, may save me that labour, and now she is gone, shall cry it at your doors, and in your street, if they be not starved in their houses, from which, I can aver, she hath kept some Families, although their relieved bowels made it divulged, not the least ostentation in her. Indeed she was made up of Christian kindness and Pity; and though I told you she was a Perfect Governess of her Passions, yet her Compassion always governed her; nor did I ever know her shut her hand, when any in want opened their mouth for an Alms, she could not excuse herself by sometimes having no money about her, if any of her attendants had, they were sure to be Almoners.  
But her highway Charity was not the tithe of what she gave, they need not come to her to ask, but Clothing, and Food, and Physic, and other Comforts, were sent to their habitations, that had any, nay and these provided also for some, who must otherwise have lain without doors, and herself a frequent visitor to be truly informed of their persons, and condition.  
But what do I speak of her Charity to the Bodies of the Poor? she had a Way of relieving the Souls of all by her daily Alms of Prayers offered up; by her Instructions where she found the Ignorant, by her Counsels to the Doubting and Scrupulous; How hath she been moved to see some Wretches by distraction deprived of their Reason? how she would inquire after the known and secret causes of such Distempers, and cast about to have some Cure if possible? I am sure she hath spoke and wrote, and travelled for one well known in this place, whom it pleased God to let fall into that to be lamented condition.  
But still she had more kinds of Charity than I have named, one was in forgiving Injuries which might be by mistakes perchance, but if wilfullly or maliciously cast upon her, it was the same thing, indeed the same Nothing in her account or Memory. I told you of her Memory, how Tenacious it was; but truly if it were to lay up an ill Turn, it had no hold at all; Benefits and Good Turns, Good Deeds and good say were engraven in her heart, as if written in Adamant, never to be blotted out, Offences and Injuries never came near it, her Memory was Water to them, even the water of Lethe, which makes forget all things, all things of that nature I am sure were soon forgot by her; An Unkindness indeed, for the time might make a deep impression, a great wound in her heart, where all things were so contrary to it, so made up of Kindness, Pity, and Charity, so that it could never beget another the like unkindness there.  
A further kind of Charity was that which the Apostle speaks of, indeed as a fruit of the same true Christian Charity; that it thinketh none evil, 1 Cor. 13. 5. She was in so perfect Charity with all conditions of men, that in these boisterous times, where difference in opinion, either in civil affairs or points of Religion, hath bred so much ill blood, or indeed shed so much blood, both Good and Ill; if she chanced to converse with such from whom her judgement differed in every kind, and did hear them make serious professions that they practised according to that light, which was in their understanding, although she could never be won in the least degree to approve of their erroneous opinions, yet she hath been in perfect Charity, and would not shun conversation with their persons, if any relation required it, believing they could not be so wicked, as to dissemble in their Professions, but pitied them for being delivered up, and prayed to deliver them from the Spirit of Error.  
Lastly, for it is an hard matter for those who knew her Charity to be brief in relating that, wherein she was so copious in dispensing, yet if you would Know hers, and the effects of it in their full Latitude, I beseech you read it in that Chapter of Charity, 1 Cor. 13. which she seemed by her practice to have learned by heart again, and again; Hoping all things, believing all things, enduring all things, And yet she had one further effect of her Charity, which I find not there, and that was a burning Desire for the Salvation of every man's soul, Ally or Stranger, Friend or Foe; how fervent and earnest she was a little before her death for the Salvation of some within her Family, even of her servants, her most zealous prayer testified. Tell her of slaughter, or the violent or sudden Death of any, how her heart would shrink within her, and commonly the first question was, how was he Prepared for his Soul? I could fill the world with instances of this kind, but I forbear.  
I could now speak of the lively Signs of her Faith and Hope, by which her Soul mounted even into the Bosom of Christ, above all fears and griefs, which these Times brought thick upon her; Fear indeed, if it came suddenly, would a little surprise her, an incidency to that Sex, and the tenderness of her nature, but assoon would she recollect herself, and by reason and religious arguments dispel all carnal fears.  
So did her Grief yield to Faith and Patience, and the Comforts which she could fetch readily out of God's Storehouse, and pertinently for her present malady, and the cure of it. When her firstborn Son, her then only Child, had the pangs of death upon him, she (after prayers and tears) sat very disconsolate, and when at the report of his departure, floods of tears would needs flow from her eyes, to stop these Floodgates she took her Bible, and fell to singing of Psalms, until she had broken the violent torrent of her passion, and brought her soul to a cheerful submission to the will of God.  
I have spoken of her natnrall Parts and endowments, a little touch I have given of some of her Virtues and the Ornaments of her Mind. Those more outward of her body, as she undervalved them, so I pass them over: yet one thing let me tell you of her Apparel, and indeed the chief, which she delighted in, and that which was seen above and over all the rest, was that Garment which the Apostle commends, Humility, she was clothed all over with that, the Ornaments of her Mind and Body all shined through that, and the Veil of Modesty.  
But for her Attire and Dressing, this I can aver, that herself had the least affectation for it, for herself, but only for those who were related to her, that she might not seem mean or unworthy their alliance or affections. This resolution she had taken up long since, and avowed to wear no other Garments but Black, so long as she should live, not only presaging what the Tragical times might require, but as being the gravest and most suitable to her disposition. And to check all thoughts of Fancy or delighting in outward ornaments, amongst some Places in her Bible, at which she set a Memento, and a Mark to be often read, there yet sticks a pin which she fastened with her own hands in the Margin against that Place in the third of the first of St. Peter, where the Duty of Christian Wives to their Husbands is prescribed, but particularly it points at the third, fourth, and fifth verses, Whose adorning, let it not be the outward adorning of plaiting the hair, and of putting on of Apparel, or of wearing of Gold, but let it be the hidden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet Spirit, which is in the sight of God of great price; the place is worth the consideration of all, epecially of that Sex.  
A rare mark of modest Gravity of one of her Place and Age: she having now (which adds much to all that I have or shall say) but past the two and twentieth Year of her Age, not come to her full strength and flourishing; such a blossom I think can scarce be paralleled.  
Having, as I said, spoken a little of her endowments, and the habits of her Mind, spare me a little time to let you see that her practice was according to those Habits, which she had not as Talents buried in a napkin, but with mighty diligence and vigour improved them to her Master's use, to glorify God the giver of those Gifts, to edify and benefit those to whom she related, and to make her own calling and election sure.  
I shall speak but of those which were the constant Practice of her life, and such as may seem preparations for her Death, and I will be as brief as it is possible to be in such an argument.  
She began the Day with God, and as she opened it, so she shut up the evening with the same Key of Prayer. Most commonly as soon as she could break sleep from her eyes (or because she would not take her fill of sleep, which she thought she loved too much, others must wake her) gliding into her Closet, and before she dressed her body, (except some urgent occasion required it) she perfumed her breath with prayer, and then read her daily Task in the Bible, which was the Psalms of David usually observed for the day of the Month, and six Chapters, intending by that course to read the whole Bible over twice in the year, which I am confident she did not fail of, for these last seven years; for if necessity did compel her to omit once or twice, she doubled or tripled her number at the next opportunity.  
She ordered her Soul first, and then all other things were set in exactest order, Books, Time, etc. she had digested her hours into methods for affairs, repasts, readings of Books of Humanity, Divinity, Devotion chief, as may appear both by the Books marked in the Margin, and noted with her own hand, as also by her papers and memorials, when she began to read any Book. Besides reading her tasks in the Bible, which she did for the daily bread and food of her soul, she for pious recreation and more exact knowledge, had set time apart to examine the hard places by Deodates' Notes, and of others, which she had by her, and because she could not stop her current of reading at that instant to stay and search every difficulty, she set a mark at them to be searched at her further leisure. She had marks of several kinds, some for difficulties, some for Memorials of choice places, or pertinent to some peculiar purposes, but I know it was her resolution to have read the Bible together with Expositors in a daily task, besides her number of six Chapters a day, and the Psalms, and besides that she noted such Places as she intended to confer with Divines or others about the meaning of them.  
We find in his Epistles, that Marcellina and Anapsychia wrote to St. Hierom, for his opinion of the Souls original: she had no Hierom, but in that particular question she spent much time, and the letters are yet extant which she wrote for satisfaction in other doubts of Scripture difficulties. In a word, she was so assiduous in reading of the Bible, that (as Hierom notes to Marcelia a noble Matron, the news of her friend's death came, when they were reading the Psalms of David) she might seem to desire that all news, good or bad, might find her so employed.  
I shall not need to name the other books, which fed her devotion, indeed on some she desired to have a holy surfeit, to name a few, were to injure her, none came in her way, which she would not taste, and if they relished, feed on; When she began to read an Author is sometimes to be found in her Calendar, and in those books, wherein she most delighted, how far she had read, and with what she was most affected, is to be seen by marks in the Margin.  
She had a Zeal for the observation of the Lords day, and times set apart for Devotion, but especially before she received the Holy Communion (which she did strive to do very frequently, as finding much comfort by it) than she used all exact strictness and serious Preparation.  
She sometimes herself would Repeat with some of her Family, what she had remembered of the Sermons; which she could also note in the Church, and used it for a time, until she either found it a little damped the devoutness of her attention, or because she had a purpose so to order it, that she might afterwards have privacy and leisure to write down what her memory would retain (which how much it was I have told you before) Indeed the distracted condition of her affairs, and the times, did still force her to defer that order and settled way for duties in her Family, which she had framed in her mind, and seriously intended to perform, if it had pleased God to give opportunity for settling; but in the mean time she desired that all, whom she had power over, would supply such necessary defects (which she often Grieved at) with their particular care in their private service of God, and their frequenting the public Ordinances.  
If I would pursue particulars, it were hard to find any shore in the wide Ocean of her Praises, and yet in describing her life, I need not fear flattery, for truly to set out only some part of her Worth, and to keep back the rest, or to draw her picture with my rude pencil, is far beneath the true and genuine Beauty which was in her large Soul, so no fear of excess.  
But if any should be offended at these praises which I bring for the Dead, I have found two Apologies in one Epistle of St. Hierom for his praises of Asella, a godly, deceased, noble Matron, Nemo reprehendat etc. saith he, let no man blame me for setting forth praises due to the Virtues of the Dead; it may stir up the living to contend to attain to the like Virtues. Another is that, which I may peculiarly assume in this place, I praise her being. Dead, saith he, lest any should think those praises, which I gave her when she was Alive, should have proceeded from flattery, not from truth, Living and Dead she hath filled me justly with that argument.  
But if any should say, why nothing but praise? had she no Errors, no infirmities or sins? truly yes, she had, and, as if she had desired with the Apostle, only to Glory in her Infirmities; as if the world were not envious or not prying enough to find them out, she hath left a Catalogue of them upon record under her own hand, as hath been seen since her death amongst her papers; as if she had rather wished this solemnity might have been spent in rehearsing them, than any of her Virtues: She had written down forty six particulars, which she used to bewail as faults, or infirmities, or wants. And perchance some might now desire to hear of them (such is our own corruption, that we love, like impure flies, to feed on other men's sores) but should I name those secret faults, which she impartially laid open betwixt God and her own Soul, I should much disappoint and frustrate the expectation of those; And it might perchance be taken for the greatest flattery, when they shall hear her secret faults to be such, as might indeed have been spoken in a Pulpit, whilst she was alive, and would have been thought done on purpose to gain her applause, compared with what most of us know to be the Plague of our own hearts; But her sins and infirmities, so often her bewailed, and buried in the grave of Christ, I doubt not but your Christian Charity will think fit to be buried with her, or in a deeper Grave, the grave of Oblivion, whilst her Virtues and Good Name due to them; shall live, and flourish, and find a perpetual monument in every one of our hearts. She was, as all God's Children are, sometimes under great sorrow and dejection of spirit, and tried by great Temptations, under which some few years ago she lay for a time, and it cost her many tears, which God at the last regarded, and heard her Prayers, delivered her out of the snare, and set her on an high and sure Rock by Faith.  
And so I shall I have done with that part of practice, wherein the course of her life was seen; I desire to add something of that, which might seem to fit and prepare her for, or at least to attend her at her Death.  
Indeed her whole life was that, which sound Philosophers, or rather sound Christians would have it A constant Meditation, or Preparation for Death; She was never long unprepared for that; the assurance of which, how great a Comfort it has been to her surviving friends, is not easily imaginable.  
For it pleased God to let the violence of her disease seize upon her choicest and most exquisite part her Intellectuals (although with some short and sweet returns) for three or four days before she died.  
From which I desire all Christians to observe God's deal with her, with praise to his providence, and caution to themselves; It is the mercy of God to the living, to admonish by examples of such, whom he wholly disinables in time of sickness, to prepare for their eternal condition whilst they have health, leisure and undisturbedness of understanding. To her Soul, so constantly prepared, and every day waiting, when he would call or knock, it was not sudden; but if at this instant he should summon any of us in that kind, I beseech you in the fear of God, let us consider whether we have our souls in like readiness: and if not, delay no longer.  
But to clear up all doubts concerning her, let me tell you her Behaviour on her Deathbed was the most sweet, and the most comfortable, and Christian, that ever I heard of, and to satisfy all your Scruples, this last was not it, or not only it. She was Twice thrown down upon the Bed of Death, she might say indeed she Died daily by renewed acts of mortification. But in a true and proper sense, before this last expiring, she had totally resigned up herself, and expected every moment when the Angels should fetch her Soul from her body once before.  
The story is famously known to all that knew her, about six months ago (in the month of November last passed) she having reckoned herself to be with child, and finding unusual Symptoms, such as in that case she never had experience of, she thought that God did now admonish to set her house in order, and to set her Soul in order, for it was very probable, he might finish her days on earth, at her bringing forth.  
She wisely and frequently pondered this in her heart, and was noted to double her guard, her diligence at her duties, and to be ready to answer at every Call.  
The time past, which she expected should be the hour of Deliverance, and after it some weeks, which caused great doubting of her condition, whether she had conceived at all, and sometimes Physicians and those about her concluded the Contrary, but no doubt did she make of being Prepared for Death, of which she often discoursed, and what thoughts she had of its Nearness; and because she had bodily strength and went abroad, she took the opportwity of gaining Spiritual Strength to her Faith and other Graces, by partaking of the Holy Communion; six days or there abouts after that, (a month after her time) she fell into the Pangs of women in travel, and when the Midwife had spent all the day, and could give no help, but totally despaired, in the evening it was discovered, that it was no living Child, of which she laboured, but of that, which in the Judgement of all about her, must within a few hours (or days at most) make her a dead woman.  
She soon apprehended their fears, and earnestly begged now (as she did at all times) that she might be plainly dealt with concerning her condition for Life or Death, which she would in no Case endure to be dissembled to her, or concealed from her; her friends did observe her desire, and confessed their hopes of Life to be small or not any, but desired her to submit to Gods will in her dissolution.  
How would you now imagine she received the Sentence of Death? with Frights or Fears, or Sorrow and Grief to part with the world, and her dear Relations in it? Truly with a very contrary guise. She sent for those, who nearliest related to her, and her Kindred and Friends, and composing her countenance and gesture to the most Majestic and undejected Gravity that I ever beheld, She fell to taking leave, bequeathing, not her worldly affairs, but spiritual Comforts, her fervent Prayers, Divine Blessings, her Weighty Counsels and Admonitions fitted particularly, and made proper to every one to whom she gave her heavenly Legacies, especially to her Lord, her Children, her Allies, and Servants, and all were such as might tend to direct them in ways of well-doing, by which they might through Christ's merits, meet again in Glory. But all this with such Affection, such Zeal, such Courage, such Demonstration of Faith and Assurance of her going now from Pain and Misery to Joys unspeakable, that the image of that day and her aspect shall never departed out of the memory of some, who beheld it. If you had seen her on her then supposed deathbed, you would have thought of Moses on Pisgah, or Jacob on his deathbed dividing his blessings, of dying Joshua, or of David, or the best composed Saints.  
To see her dearest Pledges and Relations, Friends and Servants standing by, flowing with Tears and Lamentations, and herself steadfast and unconcerned, Counselling, Comforting, Blessing them with her last breath (as she and they believed) it made an appearance, as if all they had been the Parties, which must die, and she only to give them Christian advice to suffer death with Patience, as if she had been in perfect health, they in present danger of Death, such was her Assurance and Joy from the Holy Ghost, as if she had begun to taste Eternity, and the happiness of that life in the very tidings of Death.  
Her Legacy left to her two dear Children was her desire to her Lord, that whatsoever provision he should make for their outward condition, of which she was neither distrustful, nor yet solicitous; but fervently she besought him, that they might be brought up in the strictest way of Religion and Life, even in that strictness of life, which the world might count Puritanisme. The strictest ways were always accounted best for her own self in her life, and now at her Death she bore witness to them and commended them to the Dearest Pledges of her Love.  
After, she spent her time in declaring the Assiance she had on the Merits, and the Assurance she had on the Love of Christ; She did not conceal also, how she had wrestled with Doubtings, and did propound the greatest Scruple, which lay upon her Conscience for the sincerity of her Repentance. She spoke of the Comfort she had at her last receiving the Sacrament, she confessed indeed, that she might have soiled herself after, but yet the last night she had also begged pardon (and I was told by those; that knew it, that she had then been a whole hour in private upon her knees, although at that time no danger of Death was feared) and further professed, that now nothing was a greater burden than this, that although she was Willing to Die, yet she found also a willingness in her heart to Live, which she much blamed in herself. Although that might proceed from the consideration of the good of those she was to Leave, rather than that it was better for her to stay, the same dispute which the Apostle had with himself, Phil. 2. 23. To be with Christ was far better (for her) nevertheless to abide in the flesh was more needful (for us) And so it seemed good to our heavenly Father; (She was born by accident six Weeks, as they counted it, before her time, and had lived so many Months after her time might seem to have been expired; Nature seemed importunate to gain her into the world, and as unwilling to let her departed out of it, to lose one of her choicest Children) It seemed good to Almighty God, even to let the Sun of her Life go back some few Degrees, after it seemed to be in the very lowest point of Setting; his marvellous providence pointing out such ways, and making all circumstances so concur even beyond hope, (whereof if any one had failed, there could have been no possibility of recovery) that she seemed rather by a Divine Miracle raised from the Dead, than by any humane help or hand restored from danger.  
And indeed as the Apostle speaks, Heb. 11. 35. Women received their dead raised to life again; so did they then look upon this not as a Recovery, but as a Resurrection. And if you please, reckon her Death from that very hour, that she resigned up herself to it so freely, and if we look upon her walking since, we may believe she was as one Dead to the world, as one that was Risen with Christ, and had her Conversation in Heaven intentionally, her affection, I am sure on things above not on things on Earth. Account her now as Dead, as one whose life was hid with Christ in God. For shall I speak plainly, she walked on Earth but she lived not after this, as to herself, to others indeed she did, and to their especial Comfort.  
I have observed two or three things for which God in his providence might bestow this little time, and lend her to her friends on Earth; he might seem to spare her a little, and give her space for these reasons. The one was in mercy to her Father. The other to her Dear Relations at home. The third was to finish some work upon her own Soul, for the good example of others, her own work was done; however, in all these I may say she lived not to herself as in the world.  
To her 
* The E. of Holland.  Father in his extreme affliction God made her an unexpressible Comfort. I speak not in regard of any temporal things, which God had determined as we now see to cut away wholly from him, as to this life, and all the Comforts of it; which notwithstanding to procure, What Pains, Travail, Watch, Fast, in that extreme cold season did she undergo, (even beyond what might be expected from her Sex, but especially one of the tenderest breeding in it) was very observable by all, and satisfactory to him abundantly.  
But to show that it was the service of his Soul that she aimed at, as if her Soul had been held in life, for that purpose that she might be an instrument to draw her Fathers with her to Eternity.  
Let me tell you but this. When all hopes of Life were passed, and after she with the rest of those, who were dear to him, had taken their final leave, that the rest of his hours might be spent with his spiritual Comfortors, She could not give sleep to her eyes, nor slumber to her eyelids, until she had once more visited and discoursed with him, but yet in matters relating wholly to Eternity. And therefore coming betimes in the Morning, first timorously, into his chamber (after she had watched all night in a room hard by for that purpose) when he had with joy discerned and welcomed her, they presently fell into Conference; in which she with an humble boldness, did so question and answer, rip up and stitch together again, gently wound and then give balm, in a word, did so apply both Law and Gospel to him, that being refreshed with these comforts; he cried out, Happy I that I should from a Child of mine own receive such consolation. And after that he told a Reverend Divine, who came to administer the like consolation, That he thanked God he had a Child there, who, (though he said it before her face) was able to be his Counsellor in all his doubts. Also another Divine present, heard her half an hour to admiration as he professed.  
After her Father's death none so nearly relating bore all with the like Christian patience as she, acknowledging it the wise method of Almighty God thus to bestow mercy on a Soul, which, without so great a measure of affliction, in health, and in the Glory of his prosperity, could not, or would not ever have so humbly and sincerely sought it from the bed of sickness, if death had taken him from that.  
And amongst other expressions, by which she mightily comforted herself and others, in her clear assurance of his salvavation, she often said that she could not (if it were possible and lawful) with her heart and judgement wish him alive again, although it were well known, that never Parent lay deeper in the affections of a Child than he in hers. But she durst not wish him so bad a change, as to leave heaven for earth, (especially this earth as things now make it.)  
After she had thus acted her part with her Father, although much weakened by watching and fasting (having taken no sustenance for forty eight hours together, as I am informed, nor come in bed, notwithstanding the extremity of the season and her great toil) Then she applied herself vigorously to the settling of all things, which concerned the secular affairs of her Family, that so she might totally and wholly, be vacant to God, and the business of her Soul, which having now finished, and set all in exact method, as to the very least particular, she then with great resolution declared to one, with whom she might be private, that now she would settle as she had long intended and desired, in the Country, and there would never be at rest till she had made her Calling and Election sure, indeed, that she would confer with some (one she named) how she might, if possibly, arrive at an absolute assurance of Salvation.  
To another she said, that now, if God would give her leave, she would go into the Country, and she had cast her Family-business into such a way, that for herself she would have nothing to do but to be Ready to Die. And God took her at her word, He put these holy Resolutions into her heart, and because it was in her heart to do it, it was the clear purpose of that, He who searcheth the heart and bendeth the Will; and having proved her heart to be upright before God; He accepted it and took the will for the Deed; don it was in his esteem; the Task of her life was finished to her Father, to her Family, to her Soul. (For, this let me note, there was not a night in six months since her last recovery from her mortal sickness, that she risen from off her knees from her prayers without tears running down her Cheeks, as I am certainly informed by those who had reason to know it.)  
And now it was time for God to take to himself, what he had so fitted for himself; and this she presently foresaw, and took the first approach of her disease to be the summons of Death, and earnestly desired conference with one, whom in her Souls affairs she had trusted. She foresaw her journey, and therefore had made provision for a Viaticum, and intended the next Lord's Day following (and so had prepared her thoughts) to have received the Sacrament: and having conferred before with him, from whose hands she intended to receive that Holy Mystery, she discovered her spiritual condition to him plainly and Clearly: and Charged him to deal as severely and impartially, and still would urge him again and again, after this manner. O but you deal more gently with me, than you would with another, I beseech you let me know the worst.  
Her main Scruple at that time was (as she was always full of Scruples; her Conscience being the tenderest part about her) Indeed the last Lord's Day she was troubled at her distractions at Church, and was melancholy at it after she came home, and asked, if others used to be so; but now her trouble arose from this That she could not discern, but that her Love to God had too much relation to the reward; She knew that his essential excellencies ought to draw all love towards him for himself; but still Salvation and Glory, and that in serving him there was great Reward, this came, as she thought, too much into her mind, and this she feared was too Mercenary, and Servile, and a Love not high enough to bestow on God. She was at last well satisfied in this point, how the love of God might well consist with an eye to the recompense of Reward, and was quiet in her mind, until the distemper of her disease did disturb her understanding; at the first seizing on her, she did, with some sudden show of fear presage her Death, but within a few hours she declared that she feared it not at all.  
Although, as I told you, her disease got into her brain and bred some disturbance there, yet it pleased God to afford her many clear and bright Glimpses; One remarkable wherein she poured forth her Soul in a large prayer, the words of which cannot be recollected, but in effect, it was of such most fervent, melting, moving passages, as if she would out-wrestle God, and rend from him his mercies by unresistable violence, and take the Kingdom of Heaven by Force out of his hands, especially, as for laying before him his Name, his Attributes, his bowels, his Christ, all his Comfortable Promises, which she fetched with most admirable skill, choice, and Fluency from every precious vein in the Rich Mine of his Word. This was the last continued act of Reason, which she performed, only when her strength was even spent, she owned her Dear relations, when they came unto her, did let them understand, she was now married to Christ, joined with most heedful attentions in Prayer, with one, whom she then desired to do that office, gave signs of approbation, and requested that he which poured it out on her behalf would not go out of the room; after that, within little more than an hour, in a quiet kind of sleep, the passages of life being stopped, she yielded up her Spirit unto God that gave it, leaving behind her the bitterest and loudest lamentations of her friends, to whom she was the most desired Creature that God ever placed in their eyes and relations.  
Thus died Susanna Countess of Suffolk, and thus she lived twenty two years a rare example of early and pregnant Graces.  
And now if I have set her Image so fresh before your eyes, that you make haste to meet her there with any of your tears, let me, as I began, draw them to the Text, that by the comfort of it they may be wiped away.  
What think you now, if we build her a good Name on this Foundation? She hath left us all Materials. What can be wanting, Greatness, Goodness, Nature, Grace, Wit, Memory, a good Understanding, a gracious Heart, unfeigned Faith; (look at the Apostles materials, and see what is wanting, Faith, Virtue, Knowledge, Brotherly Kindness, etc. 2 Pet 1. 12.) As David who had in his heart and purpose to build a Temple to God, left all materials, Silver, and Gold, and Precious Stones, and the willing hearts of the People for Solomon to build a Temple out of. Tryly, she hath left us all the materials that may be, to build a Temple of her good Name, the bright Silver of her Natural Parts and endowments, the purer Gold of her Virtues and purchased habits, and above all the shining Jewels of God's Graces and Image; her precious faith, as the Apostle phrases it, her burning Zeal, fervent Charity, pure Religion and undefiled. She was all for Sanctuary-words.  
Whilst she lived, with those  Women Exod. 38. that brought for the service of the Tabernacle their blue, and purple, and Scarlet, and fine linen, and their looking-Glasses: All her ornaments, all her faculties and Fancies, all her desires were to build up herself a Tabernacle, a Temple for the service of the living God; and besides, blessed be God, she hath left willing hearts behind her, the greatest love, and the greatest desire of herself that hath been heard of, those that have been ready to weep out their eyes for her being dead, would willingly have plucked out their eyes (as the Apostle saith) to have kept her alive.  
Seeing then Death hath broken this Alabaster Box of precious ointment to pour the liquor of it on her head, to anoint her to her Burial, and to leave a fragrancy which may fill the world with her sweet memorial, let us give her what is better than Precious ointment, and what she hath deserved from us, (as being the gift of God to her) A good Name; which so often, as it shall sound her memory in our ears, let her virtues (if their be any Virtue, any Goodness, any Praise) come into our minds; let the imitation of them be aspired after in one ardent desire, that we may bless God, who lent us so rich an example, and may all laud and glorify his name, who hath give her such a glorious Name, and us so clear an assurance, that the Day of her Death was better to her, than the Day of her Birth.  
FINIS.