Mistress SHAWE'S Tombstone. OR, The Saints Remains. Being a brief Narrative, of some few (amongst many) Remarkable passages in the holy life and happy death, of that precious servant of the Lord Mrs. Dorothy Shaw, (late the dearly beloved wife of Mr. John Shaw Preacher of the Gospel at Kingston upon Hull,) who sweetly slept in the Lord, Decemb. 10th. and was interred at Trinity Church, in Hull Decemb. 12. 1657. Collected by her dearest Friend: with many useful instructions, especially for his own and his six daughters consolation and imitation.  Job 1.1. 
Job was a perfect and upright man, and one that feared God, and eschewed evil.  Psal. 37.37. 
Mark the perfect man, and behold the upright, for the end of that man is peace.  Psal. 116.15. 
Precious in the sight of the Lord, is the death of his Saints.  2 Tim. 4.7, 8. 
I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a Crown of glory.  
In Christo vixi, morior vivoque beata;  
Do sordes morti, caetera Christe tibi.  
Nolui aliquid loqui vel scribere quod improbaturum putem Christum.  Oecolamp. 
London, Printed for Nathanael Brooks, at the Angel in Cornhill, 1658.   

TO THE Right Honourable, and truly Religious Ladies, the Lady Frances Strickland, the pious Consort of William Lord Strickland of Boynton; and the Lady Anne Strickland, the gracious Consort of Walter Lord Strickland, One of his Highness the Lord Protector's Honourable Council, J. S. Wisheth grace and peace.  
Right Honourable,  
THough I myself cannot bring forth any thing worthy your Honour's view, yet that which is dearest to me, the memory of my dear and precious wife, I commend to your Honours: and though I have ever judged both of you Eminent in Piety, yet something perhaps in this deceased servant of Christ, may not be unworthy of your serious thoughts, and may further stir up your pure minds in the ways of God, yet more to honour that God who hath so much honoured you: The Lord hath exceedingly blessed you both, with Pious 
(a) Your marriage is conjugium non conjurgium.  Comfortable and Eminent Yoke-fellows, and yet hath more honoured you by marrying you to Gods own Son, the heir of heaven, (and indeed therein lies your chief and lasting happiness). Probably this short discourse (which was very hastily written, as it dropped from my pen, in much grief and sorrow on the sudden, to divert that flood of grief which I found myself unable to withstand at present, as well as I would) may somewhat further your Honour's Comforts against the hours of approaching and inevitable death: God hath called both your Honours to great estates and places, and you cannot but know that therein lie snares. When the Duke of Venice had shewea to Charles the 5th. his most stately Palace, he, after the sight thereof, only answered, 
(b) Haec sunt quae nos faciunt invitos mori.  These things are they that make us unwilling to die: We use to say, there are two manners of Enough, and indeed there is Esaw's enough (or 
(c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  much) in the world without God, Gen. 33.9. and jacob's enough 
(d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  (or all) first God, and then content in these other things with him, Gen. 33.11. This latter enough, I hope God hath given you, Christ and with him all other needful things, Rom. 8.32. Let this Tombstone be to your Honours, as King Phillips Monitor, to put you in mind of what is certain, yet we are too prone to forget, Lam. 1.9. viz. death. The Egyptians used to have a deaths-head at their greatest feasts: think we of death in the greatest plenty. When Moses and Elias talked with Christ, at his glorious transfiguration on the Mount, their discourse was about death, Luke 9.30, 31. Christ once cured the blind man's eyes with clay, so may he still more open our eyes with the consideration of our clay, and mortality; do as Eumolpus 
(e) Ego sic semper & nbique vixi tanquam ultimum diem, nunquam rediturum, consumerem.  said he did, namely endeavour to live every day as if it should prove his last day. God hath of late much exercised both your Honours with weak bodies, (so that what would be a curse to some, would be a blessing to you, to wish that which John wished to Gaius, 3 John 2. that your bodies may prosper as your souls prosper). The gracious God give you these two choice mercies, which are most sweet when they go together, Psal. 103.3. forgive your sins and heal all your diseases. I hope you will not take it ill from me (whom you have Constantly so much 
† I may say of both your Honours with Jerome, vobis & quod possum debeo, & quod non possum.  favoured) that I propound to your Honours so mean a person for your imitation: be pleased to consider, that its the best that I had, 
(f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, said the poor Grecian to the Emperor.  and whose example I myself desire to follow in the way to life; It is the use at the Election of the Emperor of Germany, to show to him on his Election day several marble-stones, desiring him to choose, of which of those he would have his Tombstone made, to mind him even then of his Death; I have here shown you the Tombstone of one that lived very holily, and died very happily, which may encourage your Honours against the night of sable death; Satan is busy to vex whom he cannot destroy, and though he cannot bring a child of God to Hell, yet he will bring Hell to a child of God; and oftimes brings his sharpest darts towards his death; though Satan cannot make him fall out of the state of grace yet he labours to make him fall in the state of grace, & its good to have your hearts Comforted against that day. Senarclaeus saith of John Diarius, that the day before he was slain by his own brother, (as Abel was by Cain for Religion's sake) he spoke to him so sweetly, and feelingly, that he thought that he felt the holy Ghost come powerfully upon him with his words; and surely I could say much to this purpose concerning this deceased servant of Christ, that she spoke even to her death with that affection, warmth, and life, as one that first felt what she spoke, and then spoke what she felt: That holy learned man Mr. Brightman, (who died about fifty years since) desired much (if the only wise so pleased) to die a sudden (though to him not sudden) death, & so he did. Augustus Caesar was wont when he heard of any that died easily and suddenly, to wish such a happy 
(g) Which he called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  death. I cannot say that she died exceeding suddenly, 
† Though she was at the Congregation twice on the Lord's day, Decemb. 6. and asleep in the Lord on Thursday, Decemb. 10.  but I can say that she died exceeding happily. May your Honours in these saying-dayes, (wherein is so much disputing and unedifying janglings about Religion, 1 Tim. 1.4, & 6, 5. wherein rachel's sight exceeds Leahs fruitfulness) may your Honours (I say), take that counsel, which holy and learned Melancthon gave his mother (then troubled with variety of disputes about Religion) namely, Go on in holy practice, to do what you know, and trouble not yourselves (as you do not) with the endless and needless brabbles of the times, which would weary, and not edify you: and which made holy Strigellius and Melancthon (very learned pious men) to desire to die, to be freed from 
(h) They desired to die, to be freed, ab implacabilibus odiis Theoiogorum.  them; how many in stead of heart-searching & holy practising, mind only opinions notions and disputes, which the serious thoughts of death might happily aellay: the Poet saith (and perhaps you know), that swarms of Bees meeting in the air, will sometimes fight with great violence, yet if you cast a little dust 
(i) Virgil. Hi motus animorum atque haec certamina tanta Pulveris exigui jactu compressa q●iescunt. Sir Hen. Wotton Provost of Eton, would have no other Epitaph on his Tomb but this, Hic situs est author illius Sententiae, Disputacdi pruritus fir Ecclesiarum scabies, saith learned Dr. Arrows. And Luther's prayer was, à doctore glorioso, a pastore contentioso, & inutilibus quaestionibus liberet ecclesiam suam Dominus.  amongst them, they are presently quiet; Oh that the serious consideration of our dust and mortality might cease and quiet our needless differences, and unprofitable disputes. Go on I beseech you to study God's word, and your own hearts, death, and your great account; Learned Suarez used to say, that he more esteemed, that little pittance of time, which he constantly set apart every day for the private examination of his own heart, than all the other part of the day which he spent in Voluminous controversies; hold on therefore in God's work and fear not to lie down in the bed of the grave which Christ hath made soft for you; Christ hath, both conquered for you, and conquered in you: the great work is passed here, if God hath made you new Creatures, raised you from the dead, (the death of sin and nature) hath changed you from darkness to light, it's an easier work to put that new Creature so made, so raised, into heaven, and to remove him from the lesser light of grace to the greater light of glory: he that hath done the greater (which you experience) will surely do the lesser.— But I cease your Honours further trouble, only humbly crave your pardon for this my boldness, herein, and my plainness in the ensuing narrative, (for sorrow knew neither exactness of method, nor curiosity of phrase) and when your Honours have leisure, vouchsafe to read the life and death of her, who was most dear to him that is,  
A poor faithful remembrancer of your Honourable Consorts, and your: Ladyships, at the throne of grace. I. S.  near Kingston upon Hull. December 23. 1657.   

TO The Dear Kindred, Friends, and Acquaintants of his deceased servant of Christ Mr. Dorothy Shaw, especially those now inhabiting, in Kingston upon Hull; in Derbyshire, Cuttthorp, Somersall, etc. in Yorkshire, at Penistone, York, Sickhouse, Hal-broom, Bromhead, Rotherham, etc. in Lancashire, Manchester, Alding-ham, etc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Dear and Christian Friends!  
THe Apostle saith, Heb. 11.4. that Abel being dead, yet speaketh (or is spoken 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of, as is said of that woman, Mat. 26.13.) I question not but this precious servant of the Lord, mentioned in this ensuing Narrative, will be much spoken of among you; and the good example of her holy life, and happy death still speaks aloud to you all, and calls upon you to attend the means of grace watchfully, whereby she felt very much profit; and take heed that you be not drawn from them, by the subtlety of the old Serpent or his factors who are full of wiles; for whom Satan cannot keep wholly ignorant, or draw away to open profaneness; yet with other sleights, he withdraws them by degrees from all God's ordinances, one after another, so as they grow quickly cold, or negligent in Family duties (which they call not, their duties but liberties) and put all their Religion in their private opinion, on which they spend all their zeal, and though they regard the Lords day, no more than singing Psalms, yet seem to do something on that day, merely to keep their proselytes that day from a powerful Ministry, (a Popish Antichristian plot, and set on by the Prince of darkness, lest his kingdom should go down, and poor seduced souls be saved;) Our Saviour forewarns us that before his coming, Math. 25. divers Virgin-professours, who though they had no oil of grace in their hearts, ver. 3. yet had something that kept their Lamps burning, verse 8. some sound principles, and common graces; shall, before Christ come, even lose those Principles, and their Lamps go out. And truly many sometimes-professors have in these days, lost even their principles, and become almost no-Christians, or very Atheists; but this servant of the Lord kept both sound Principles, her Lamp burning, and saving Graces: she was not like Nebuchadnezars Image, her feet were of gold, as well as her head; she relied on Christ alone, as the only personal foundation, 1 Cor. 3.11. fundamentum fundans, and on the Scriptures as on the only doctrinal foundation, Eph. 2.20. fundamentum fundatum; Christi satispassio fuit ejus satisfactio: scriptura fuit vita ejus regula regulans, conscientia regula regulata; she could not bear with cursed blasphemies, Rev. 2.2. but as Zuinglius, when the Heretic Servetus condemned him for his harshness towards him, he answered, in aliis mansuetus ero, in blasphemiis in Christum non it à; or as Luther, Inveniar sanè superbus, etc. modo impii silentii non arguar, dum dominus patitur, or as Jerome in the like case, Mori possum, tacere non possum.  
She still speaks to you more to look after the power of godliness, and to faith and profession join sincere obedience: we use to say, that Philosophy seeks, 
† Philosophia quaerit, Theologia invenit, religio possider.  divinity finds, but the power of godliness possesseth the sweet and comfort of true happiness; though she could not (to use Junius his distinction) placare Deum, pacify God, (that is Christ's work alone,) yet did she placere Deo, she had this testimony that she pleased God, Heb. 11.5. 
She did what Luther directs, servare mandata, scilicet in Christo; and that is sweet.  She obeyed God with fear and love, Psal. 2.11. she had obedientiam servi, yet not servilem; She had amorem mercedis, an eye to the recompense of the reward, yet not amorem mercenarium, she served God as well with the heart and love, as with the hand and life; with the fear of a child, and love of a spouse, Math. 28.8. She gave to God both totum cor, and totum cordis, her whole heart and that in the sincerity of it: she was watchful as well in duties, as against sins, and as well against one sin, as another; though she could not keep totum logis, yet she observed totam legem, james 2.10. Psal. 119.5, 6. She lived though not sine vitio, without sin, yet sine crimine without blame, as Elizabeth and Zachary did, Luke 1.6. She well knew that though God did not ordain good works, that we should live by them, yet that we should live in them, Eph. 2.10. she desired as well a Christ in her, Gal. 2.20. Col. 1.27. as a Christ for her, as well as to partake of Christ's redemption by power to rescue her from corruption by his spirit, as of his redemption by price to rescue her from condemnation by his merit; she was much troubled to see men seek so much after new light, and so little after new life; to hear men talk so much of Christ's temporal reign in the world, and yet observe so little of his reign in their hearts and lives.  
She speaks to you, more to value grace, and love godliness wherever you see it, to prise goodness above greatness, magnitudinem virtutis, supra magnitudinem molis: she was of Moses' mind, Heb. 11.25, 26. prized real Saints above all the world, as the most 
(a) Scripture calls Good Magistrates the only men of that place, Jer. 5.1. and elect men, as if they were all the men in the world, Joh. 12.32. because they are the top and chief of men: As men for that cause are called every Creature, Mark 16.16.  excellent, Psal. 16.3. Piscelinus being a great Scholar was made by the Emperor a Noble man, and afterwards he rejected the society of Scholars, and clavae wholly to the Company of the Nobility, which made the Emperor Sigismond to scoff him, saying, I can give Nobility, but not parts and learning. But as the Scripture calls grace, glory, 2 Cor. 3.18. so she did value it as her glory here, and way to glory hereafter; and her heart was much after those (above all worldly pomp) in whom she judged, that grace bare sway. I think she was somewhat of the mind of some of the Ancients, that said, that Herod might have kept his oath, Mark 6.23. and yet have spared John Baptists head, because John's life was worth more than all Herod's kingdom.  
She speaks to you, to be more weaned from this world, and to have yours affections and conversations more in heaven; I will not say of her, what Luther said of himself, that though Satan shot his fiery darts, 
(b) Hortibilia de deo, terribilia de fide etc.  of remptation against him, yet he never tempted him to covetousness; nay I am bold with Learned Mr. Capell to think, that Luther spoke herein, as he verily thought, but not really as it was; (though, if he spoke as it was, I wish that herein we were all Lutherans) yet I can truly say, that by faith she had in a great measure weanedness from, and victory over this world, 1 joh. 5.4. She speaks to you to get up your evidences and assurance, that Christ is yours, and you are Christ's; and not to know only, that there is a God, a Christ, a Heaven, but that this God, this Christ, etc. are yours, Psal. 48.14, & 144, 15. Cant. 2.16. Quid est Deus si non sit meus: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith chrysostom, Faith appropriates God to a man's self, Gal. 2.20. If it was not for this possessive [Mine] saith Learned Mr. Trap, the devil might say the Creed to as good purpose as we. See that you can say with Thomas truly, My Lord and my God: David in one verse, viz. Psal. 18.2. names eight titles, and in the whole verse, nothing but those eight expressions concerning God, and appropriates them all to himself, my rock, my fortress, my deliverer, my God, etc. She speaks to you, to bear afflictions patiently & cheerfully. When she observed her legs to swell, and it was told her, that that was a dangerous sign, oh, how cheerfully and joyfully did she speak, which makes me think of good Grasserus, when he observed his legs to swell with a dropsy, he joyfully said, Euge Deo sit laus & gloria, quod jam mea instet liberatio, & horula gratissima; Blessed be God, my freedom now draws so near. Though grace be not that lapis philosophicus, yet it's far better, it's that lapis theologicus, that precious stone that can turn all afflictions, yea death its self into gold and gain 
(a) Marble sweats against rain, yet never the softer; so the wicked relent under afflictions, yet after with Pharo●h repent of their former repenting, but to the elect, afflictions lead them to the truth, and the holy Ghost leads them into the truth.  to a believer, Phil. 1.21. as Christ's obedience for us takes not away the necessity of our obedience; so neither do his sufferings for us, take away the necessity of our suffering afflictions and death, but yet they take away the sting and curse, and sweeten them to a believer: she that with Paul, Gal. 1.18, & 2, 1: counted her life not from her first, but her new birth, (or as old godly Similes said, that he had been in the world 60 years, but had lived but seven,) she needed not fear that sting of death.  
She speaks to you to search your own hearts diligently, Psal. 4.4, & 77, 6. and not to be Athenians, all for news abroad, and strangers to your own hearts. Seneca saith, that its the nature of men, magis uti perspecillis quam speculis, rather to use spectacles or optickglasses to see abroad among others, than looking-glasses, to reflect upon ourselves; it was never well with the Prodigal till he came to himself, Luke 15.  
She speaks to you to pity those, even your very enemies, that lie in their blood, she could do those two things that no wicked man can rightly do, (1.) love her bodily enemies, (2.) hate her spiritual enemies; she was far from Poyery, yet did she often pray for the dead, and commend others for preaching to the dead, such as were dead while they be alive, not dead Physically and orporally, but morally and spiritually.  
She speaks to you, still to look well to your spiritual marriage with Jesus Christ here by faith, that is your great promotion and honour, that bond will not break in the saddest hour. 
† Armundus Visabunda.  One tells us of five sisters of the same birth pedigree, and race, whereof one was married to a King, another to an Earl, a third to a Gentleman, a fourth to a mean man, a fifth to a filthy beggar; though they all were alike by birth & descent, yet their difference lies in their marriage: Truly we are all alike by creation, by the fall, by nature, by the first birth, but the hearts and affections of some are joined to the world, some to their lusts, and sins, and some to Christ; and there is their true honour in life, and death, and after death.— But my sad thoughts detain you too long; only let us all learn by her example so to live, as that we need not to fear death, which will shortly cease upon us. We read of King Lewis the eleventh of France, (and some other Grandees in the world) that they charged their servants, and all about them, that when they saw them sick, they should not dare ever to name that terrible word [death] in their hearing. But she of whom I now write, took Hezekiahs' medicine in her life, to prevent the terror of death, Isai. 38.3. and Paul's, 2 Tim. 4.7, 8. so as she could look either backward 
(b) Hoc est Vivere bis, vitâ posse priore frui.  or forward with joy. Whom you loved living, now follow her steps to her death; then shall you not need to fear death, so, as if dying and damning would 
(c) Non metuo mori, sed damnari, said a dying man.  go together; but as Sir Fulke Grevill desired to have this Epitaph on his Tomb, [here lies a Friend of Sir Philip Sidney]; so may you have that comfort and honour, when you are laid to sleep, which this servant of Christ now enjoys [here lies a Friend of Jesus Christ, john 11.11.] A Courtier, and favourite of King Cyrus being poor, and one telling him of it, he said, he had enough because King Cyrus was his Friend; the like Polybius said, being in Caesar's Court, because the Roman Emperor was his Friend; but these Friends soon died, but in life, death, and ever, happy they who have God reconciled for their 
(d) Exod. 33.11. 2 Chron. 20.7. Isa. 41.8 Joh. 11.11 & 15.14, 15. James 2.23.  Friend.  
These hasty Observations following, dropping from a sad pen, which might justly have had Antoninus his title, [Notes for myself] I have communicated to you and others, for your and my own consolation and direction: pray, pray, pray; and when you have sweetest Communion with God, forget not him who begs an interest in the intercession of Christ ' and supplications of his hidden ones; and who is Christ's and his Churches and yours, or not his own.  
John Shaw,  
Four things there be, that in my heart, I fixed have;  
The thoughts of Heaven, of Hell, of Doomsday and my Grave.  Birk.  

TO The Christian, and Candid Reader.  
Reader!  
STay but a few words, before thou pass to the ensuing Narrative, and then much good may it do thee. (1.) Know, that what follows; was not any Sermon or Sermons Preached, and therefore wonder not, that there are so many Histories and humane quotations: otherwise I readily yield what Lipsius saith to be a truth, ut drachmam auri sine imagine Principis, sic verba praedicantis sine authoritate Dei contemnent homines. In Sermons, its Scripture authority only, that comes cum privilegio, (2.) know that the Author hereof when this was penned, had but half a heart left, and his head full of thoughts, and both head and heart much, (very much) disturbed; and gathered up such thoughts, as suddenly offered themselves. Wonder not then, if there be not that exact Method, and curiosity, which perhaps thou mayest expect. (3.) There is no worth and excellency in these thoughts, more than in many Sermons Preached by the Author. (I think it's no vainglory to say that there is less, for) I am sure those Sermons have been far more desired, to have seen the light, which yet lie buried, as many will confess into whose hand this will come, how much they have importuned him to publish those Sermons vindicating of, and directing to a right use of God's Ordinances, as the right call to the Ministry, qualification necessity and work of the Ministers of the Gospel, (the great enemies of all Antichristianism,) with satisfaction to Cavils and Scruples; from those texts, 1 Cor. 4.7. 2 Cor. 6.1. the necessity and use of a Christian Magistrate under the Gospel, with the extent of his power, circa sacra, about matters of Religion, from Isa. 1.16. Rom. 13.4. and the case of people's subjection in these days; the lawfulness, benefit, and right manner of singing Psalms, from Col. 3.16. in the days of the New Testament. The warrant for, benefit by, and right improvement of Child-baptism, together with the error and danger of Antipaedobaptism, from Col. 2.12. The nature, ends and use of the Lords supper, and who ought to come, and how qualified: and if men offer to come, by whom and upon what account men ought to be admitted, or rejected; from several sorts, the morality of the Sabbath, in the new Testament, and the right manner of observing the Lords day, etc. And therefore if thou get any good by these ensuing thoughts, thou art in part beholding to the Author's passion and affection.  
I only now commend 5 things to thee, and beg other 5 for thee, and then farewell. (1.) Take special care to love thyself; no● thy lusts, thy carcase, etc. but thy soul is thyself, Compare Mark 8.36. [lose his own soul] with Luke 9.25. [lose himself] the soul is the man, 1 Pet. 3.20. (2.) Hate thy enemy, and be revenged on him; not thy neighbour, whom thou shouldst love as thyself, and who at worst can but kill the body; but thy sins which are God's, and thy soul's worst enemies, and which can kill the soul; be revenged on them, 2 Cor. 7.11. here kill or be killed. Zenacherib after his Army was destroyed by an Angel, Isa. 37. and he returned home again with a hook in his nose, Isa. 37.29. he enquired of one about him, what he thought the reason might be, why God so favoured the Jews; he answered, That there was one Abraham their Father, that was willing to sacrifice his Son to death, at the command of God, and that ever since then, God favoured that people: Well, said Zenacherib, if that be it, I have two Sons, and I will sacrifice them both to death, if that will procure their God to favour me; which when his two Sons heard, they (as the story goeth) slew their Father, Isa. 37.38. as rather willing to kill, then be killed; so deal thou with thy sins. (3.) Strive to get riches, and be as covetous after them as thou canst: but not these riches which are full of poverty and vanity; but true riches, Luke 16.11. James 2.5. unsearchable riches, Eph. 3.8. Covet the best things, 1 Cor. 12.31. get all, get Christ, who is all in all, Col. 3.11. beg the spirit, which is all good things; compare Math. 7.11. with Luke 11.13. (4.) Labour always to have thy own will; but this only in Luther's sense; by always resigning and submitting thy will to Gods will, fiat voluntas mea, quia tua Domine: let Gods will be thy will, and so thou mayest always have thy own will, without sin. (5.) Be sure to take the stronger side, not in that sense, as those meant, whom Epiphanius calls Cainits (or Cainists) who he reckons among Heretics, who Sainted and honoured Cain, because he prevailed against Abel, so as to kill him, and therefore they judged that God liked him; they always liked the strongest side: but take Christ's side, stand with the Lamb, according to Scripture-rule, he is stronger 
† Nazian. observes that Christ is in Scripture compared to the weakest things as a worm, water, Lamb, etc. and the devil to the strongest, as Lion, Dragon, etc. yet still Christ is stronger and overcomes.  than the strong man, Luke 11.21, 22. he goes Conquering and to Conquer, both in us, and for us, is the best comfort in the best times, and the only comfort in the worst, and will always prevail at last,— And five things I beg for thee and me. (1.) That living and dying, we may be found not in our own rags, or old Adam, but in a Christ, Phil. 3.9. the Virgin Mary did not so much rejoice in Christ her Son, as Christ her Saviour. In the holy of holyes, all things were gold or covered with gold: and if we be accepted, duties or persons, in life or death, we must be covered with this Christ.  
(2.) That we may have interest in the second Covenant, (which allows 
* The second Covenant contains both promises of grace, and promises to grace.  pardon to penitents, wherein God promiseth 
† Salmeron holds that after the Angels sinned God gave them some space to repent ere they were condemned; but he hath scearce one other of his opinion. Offer of pardon to such as repent, is a privilege of the second Covenant, made not with Angels, but Men.  to work in us, what he requires of us, accepts of sincerity etc. things which the first Covenant knew not) Jer. 31.33. 2 Sam 23.5. and that not only, quoad jus faederis, but quoad faederis beneficia, an interest both in the Covenant of grace, and in the grace of the Covenant.  
(3.) That the kingdom of God may come in us now, Luke 17.20, 21. (while others are disputing about a temporal kingdom of Christ without us) that so we may come, into God's Kingdom hereafter. (4.) that God (who only can teach to profit, Isa. 48.17.) would teach us to profit, both by his word and rod, his ordinances and providences. (5.) That God would guide us by his counsel, and after receive us into glory, Psal. 73.24.— Paul may plant, Apollo's water; and now the great God give the increase. Farewell.  
Thine, J. S. Charter House. Decemb. 30. 1657.   

Mors tua, mors Christi, fraus mundi, gloria coeli.  
Et dolour inferni, sunt meditanda tibi.  Birk. 
A Saint, Dear Mother, and a precious wife,  
Doth now possess an everlasting life:  
In Christ she joyed, and for sin repent,  
She lived beloved, and she died lamented:  
She was the gift of God (as was her 
† Dorothy, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of God.  name)  
And God that gave the gift, called for the same:  
Her other name showed all things here are vain,  
But where's perfection, now she doth remain:  
Twice born, twice married, three lives she hath seen,  
With her first Husband Christ, she reigns as Queen.  
Besides the life of nature, grace, and glory.  
Let her still live in this our mournful Story.  
J. S.   

The Blessed Soul's ECHO.  
Dear heart! let's talk again, tell me below,  
Some little, of those great things, now you know:  Souls Answer! 
Till we meet, here; I cannot speak my fill,  
Yet ask, I'll Echo something to you still.  
What is it now (Dear soul) that you enjoy?  Soul's Echo. 
Joy.  
Is your joy small, or is it plentiful?  Ecc. 
Full.  
What is that State whereof you now so glory?  Ecc. 
Glory.  
Is that your glory short, or everlasting?  Ecc. 
Lasting.  
Who is it now (Dear soul!) that thus doth ease you?  Ecc. 
Jesus.  
Doth he embrace you in his arms of bliss?  Ecc. 
Yes  
Would you be here again, or else above?  Ecc. 
Above.  
Where shall we meet, and talk anon in th' even?  Ecc. 
in Heaven.  
Tell me I pray, can you now sin or no?  Ecc. 
No.  
You are so changed now, how shall I know you?  Ecc. 
I know you.  
Which is our way to you (as you believe)?  Ecc. 
Believe.  
Will not Profession serve and curious notion?  Ecc. 
Motion.  
Will not dispute serve, and pious talking?  Ecc. 
Walking.  
How would you have us live below, (Dear love)?  Ecc. 
in Love.  
What Rule would you to us on Earth Commend?  Ecc. 
Amend.  

This joy, full, glory, lasting, bliss, above,  
Sweet Jesus grant me; for 'tis thee I love.  
That I sin not, but thine in Heaven may know,  
(As Adam, knew his Eve when first her saw).  
Grant me this faith, to Move, Walk, Love, Amend,  
That I may live with thee, world without end.   

A thousand times farewell dear heart,  
Till we shall meet, and never part:  
Oh may we shortly meet again,  
To praise our God; Amen, (Echo) Amen.   
I. S.   

CHristian and Ingenuous Reader! (for such I desire thee to be who vouchsafest to read this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) I cannot, I shall not call he a faultfinder, though thou findest many faults, both in the Author and Printer hereof; but as for the blessed Saint enshrined under this Tombstone, some that have long known her, yet no way related to, or interessed in her, have often said, and still do, that they never knew any other with whom they were acquainted, but they have heard one or other, good or bad, to speak or report some evil of them; but they never heard any either good or bad, (no not the worst) ever say any evil of or against this now glorified Saint, (though she daily found and sadly complained of manifold infirmities in herself; I say infirmities, for she did not wickedly departed from God, 2 Sam. 21.22. nor from his Statutes, vers. 23. but kept herself from her iniquity, verse 24. and was clean in God's sight, verse 25.) But oh could the walls and several Rooms about the ; could the walks in her garden, and most especially her garden-house speak, they would tell her sighs, and sobs, her tears, and wrestle; and what sweet talk she had with her beloved frequently: besides her more constant standing duties, her beloved took her in the fields, etc. Cant. 7.11, 12. She was of Epictetus his mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, si vis esse bonus, primò crede quòd es malus. Her lowly meek and upright spirit, her humble and inoffensive conversation; with her sincere and ready endeavour to do any good to whomsoever she was able, did much increase that love and esteem, that respect and good name, which she had from all sorts; and therefore the sadder is my and our loss: 
† Though I endeavour to follow Epictetus his rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. i. e. Never say that thou hast lost a friend, wise, child, etc. but only restored them to him, of whom thou didst receive them, etc.  Alstedius tells of some that thought this world would end in the year 1657. because the numeral Letters of that Chronogram [MVnDI Con-Lagratlo] make up that number of 1657, but sure I am this world then ended as to her, Decemb. 10. 
† Being just that very same day, whereon 25. years before we were married.  1657. and myself and 6 poor Pupils, may say that much of our worldly comfort, (or portion, Eccles. 9.9.) then ended here: and may sadly remember that which God bade the Prophet Ezekiel, so perfectly remember, viz. the tenth month, and the tenth day of that month, Ezek. 24.1. (it's thrice in the 2d. verse, that day, this same day, this same day.) But for (1.) the Author of this Narrative, he cannot so clear himself; for know that these thoughts suddenly dropped from him in a sad hour, and were immediately sent to the press, as they stood in their Sheets, the Author not having any Copy of them left with him; but upon second and better thoughts, the Author sent for these back again, to review, correct, or enlarge them; but not obtaining that, he by Letters prevailed with some reverend and godly and learned brothers to view and judge of these notes, and according to their judgement, they then be to pressed or suppressed, but their modesty overmastered their great abilities, as you may see: after that, he sent up half a sheet more to be added, but for want of a Copy at home to direct him he could neither rightly inform the Printer where it should be inserted, nor himself whether any of those new additions were formerly in the Narrative; and this is the true reason of some Tautologies & repetitions of some things, and of the displacing of others: (though l a l he done it more exactly, he could not have expected to have satisfied all, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (i.e.) quis satia verit omnes, 
theog.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, neque enim posset Jupiter, And (2.) for the Printer, know that the Author lives above 130 miles off from the press, and therefore many faults are, and many I fear, uncorrected; and I am much of Carthagena's mind, who, to those three things which the Ancients held impossible saith that to find a Book Printed without Erratas, should undoubtedly have been added as a fourth Impossible, if the art of printing had been then invented; though the Author had Briarius' hand, and the Printer Argus' eyes: I can only say with the Poet, liber optimus ille, qui minimis urgetur, at est sine crimine nullus. I only beg thy care (good Reader) (1.) to amend thy own faults, (2.) to pray for the Author that he may amend his, (3.) to do thy understanding that right, as to correct these following (being some of greater) mistakes of the Press. thus.  
Expect, but fear not death: Death cannot kill,  
Till God (that first must seal her patent) will.  
Wouldst thou live long? keep time in high esteem;  
Which gone if thou canst not recall, redeem.  Quarl. Hierogl. 
Vade liber, quanquam fis parvus mole, sed ampium  
Lectori fructum, Det deus Omnipotens.  
Jo. Sh. M. A. sometimes of C. C. C. P. at Kingston upon Hull.   

THE Testimony of the worshipful Doctor Robert witty, of the City of York, Concerning the deceased servant of the Lord, Mrs. Dorothy Shaw, in a Letter to her Husband, soon after her death.  
Dear Sir!  
I Cannot but Sympathise with you, in your loss (and so do all here) who have lost a dear loving Friend: she was in all my observation most loving to her Friends, faithful in her Relations, eminently pious towards God, owning both the form and power of godliness; and, as I can well witness, one that was never daunted or discouraged, when you was involved in the greatest troubles, that I have known you in from truth's most potent and bitter enemies: she was pitiful to the poor, and helpful to such as stood in need, she was Nathanaels' Sister, an Israelite in whom was no guile; jacobs' daughter, who was a plain man; her inside was always outward; her life was to all her sex a pattern of piety, and her death of patience: she now reaps the fruit of her labours, and the end of her faith; and is in the arms of her Saviour, which is better than yours: and bears her part with that heavenly choir, whose song is Halleluiah: As to the world and its enmity, (wherein she had some share with you) she is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: I am certain, her gain is greater than your loss, which may much lessen your and our sorrow; Me thinks I hear her say, with our sweet Saviour, 
† Luke 23.28.  Weep not for me, but for yourselves, etc. Fix your eye on her gain, rather than lay your finger on your own sore; she was very fit to die, and had nothing else to do. Which that we may so be, is the prayer of  
Sir, Your Sympathising Friend, R. Witty. York, Decemb. 23. 1657.   

THE Testimony of Mr. Heathcote Pastor of Rowley, in the East-riding of the County of York, concerning the precicus servant of the Lord, Mrs. D. Shaw, (whom he had been acquainted withal from her youth) in his Letter to Mr. Shaw dated, Jan. 8. 1657.  
To my Reverend Friend, and beloved Brother, Mr. John Shaw, Preacher of God's word, at Kingston upon Hull.  
Dear Sir!  
I Am very sensible of, and deeply affected with your great loss, in that sad breach which the Lord hath been pleased to make in your Family: I know you have parted with as sweet a Yoke-fellow, and as meet an help, in my opinion, as ever I knew; I cannot therefore much blame you for your much sorrowing; yet when I consider her incomparable gain, I rejoice much more on her behalf than I can possibly sorrow on yours, and I beseech you, moderate your passion, and divert your sorrow from her, and mourn for yourself and the sins of the times: she hath left behind her in the hearts of all the godly, that knew her, a most precious name; and for my part, I doubt not in the least, but she hath sound by happy experience, that her deaths-day was far more joyful to her then her marriage day; her burial day, than her birth day, Eccles. 7.1. she hath only changed her habitation and her company, and is arrived where she desired, and obtained what she had earnestly laboured, and much longed for, Phil. 1.23. I have known her about these thirty and four years, and I can with much delight, and do to my great comfort call to mind her great pains, and constant labouring in her young days after the means of grace, for the obtaining of that grace, which did abundantry shine forth in her, in her latter days. I remember her constant coming every Lord's day from Cutthorp-Hall to Chesterfield, (which was two good miles) to partake of worthy Mr. Wain-wrights Ministry, and was neither detained by the scorching heat in Summer, nor yet deterred by the coldness of the Winter; she had resolved to take God's Kingdom by force and violence, Math. 11.12. and I am most confident, she is now an inheritrix thereof, and hath reaped the sweet of all her labonr and sweat. When she kept her Father's house, (after her Mother's decease, though then she was young) she made it a receptacle for the Saints, and was very bountiful to the poor, especially to the household of faith; her old father freely allowing her liberty to do therein, as she pleased. I have often admired and observed her sincere spirit, and true zeal for God, in whose cause, and for whose Saints she would have spoken, (even before any, Psal. 119.46.) and neither have been ashamed, nor shrunk; yet always with much humility, mildness, modesty, and discretion, excelling therein most of her sex that I ever knew, or heard of: the pains that she took, and the care she had to educate her six daughters in a godly and religious manner, both by private instruction and catechising, and also by bringing them constantly to the public ordinance, doth very much already, and I hope will more and more appear in every of them, to your comfort and all their benefit: her soundness of judgement, and constant profession of the truth in these wanton times, and that to her very end; together with her sweet and comfortable declaration of her faith and joy in Christ, concerning her eternal estate when I was last with her (about two days before her death) stoppeth the current and stream of my passion; and I desire that you would comfort yourself with these things, and many others of the like nature well known to you. Now the good Lord whose doing this is, give you a submissive heart herein, and teach you and all her friends, to make a right true spiritual use of this wise providence, and all other His dispensations; which is and shall be my hearty prayer for you, whilst it pleaseth God to continue me.  
Your very loving fellow labourer in the Lord's Vineyard. Nicolas Heathcote. Rowley, Jan. 8. 1657.   

Courteous Reader,  
IT is not that I have a conceit, that my Testimony can add any reputation to this piece, that I appear here; but only because I was entrusted with it by the reverend Author; and because having had some knowledge, and full information of that Worthy Saint deceased, whose memorial is here entombed, I am the more able to attest to the truth of what is here suggested, concerning her. Nor do I, in the least, doubt of the verity of every particular here spoken to her praise: not only because of the known integrity and unquestionable veracity of the worthy Author, but also because of that savour which her name hath left in these Northern parts, which I have a special Relation to, by birth and education: And therefore I do hearty commend this piece to thy diligent perusal, and am confident thou wilt not count it lost labour. Thou wilt find here an illustrious example proposed to thy imitation, by looking to which, thou wilt see, if thou art one of a more private capacity, how thou mayst be serviceable to the public, without going out of thy Sphere. Nor is this proposed in a rude and indigested manner. Here is not only a good dish, but it is well cooked and served up, with such sauce as will both provoke and satisfy thy appetite. The Author hath well tempered, utile dulci. But I have detained thee too long from the Treatise itself; I commend it and thee, to the blessing of the Almighty, begging that He would make it effectual to every one that reads it.  
Math. Poole, Pastor of Michael's in the Quern. London.   

Some Consolatory thoughts sent to my Dear and Reverend friend Mr. John Shaw, upon the death of his late excellent wife, Mrs. Dorothy Shaw.  

1. MOst tell more news than truth, yet he who shows  
Thy wife's in heaven, speaks truth, but tells no news.   

Now heaven hath took her up, what did it more  
Than oft it did? heaven took her up before.   

She, taken up with heaven on earth, expressed  
She should, took up to heaven from earth, be blest.   

even here, heaven dwelled in her; if so, they tell  
No news, who speak her now in heaven to dwell.   

The Hen to th' young of flying fouls may lend  
Her brooding wings; yet, fledged, they upward tend.   

She whom heaven natured, earth but nurtured  
So fully grown, to heaven is fitly fled.   

Is't strange she should with, time be filled, since she  
Foretasted here a blessed eternity?   

Allow we with her Bridegroom to reside,  
In love so strong, of love so sick a bride,   

Who found no cordial like His Company,  
To cure her of her fainting Malady.   

'tis true, his pictures pleased her (though the same,  
She saw set oft, but in a rotten frame.)   

She loved indeed those messengers He sends,  
Who said, Thy Lord to thee, his love Commends.   

Her Love's love-letters too, with joy she eyed,  
Yet [rather come thyself, than send] she cried.   

He came, and knocked at th' door by sickness (some  
Started at it) she said, I hope He's come.   

She opes unto him, sees him, joys; he tells,  
He's come to lead her, lodge her where he dwells.   

She lay but in John's bosom while she stayed;  
Now she's in His where John beloved was laid.   

Thus loved and lodged, 'twere cruelty to crave,  
Her thorny pillow she again might have.   

Seems it not cross to love, and all its laws,  
If that which cures her sorrows, thine should cause?   

While here she stayed, thy helper she was known,  
Now grudge her not to go and be her own.   

She living said, My husband's gain is mine.  
And now she's gone, her gain esteem as thine.   

Her worth instructs us how a wife to choose,  
And may thine teach us how a wife to lose.   

If God thy Friend hath killed, he kills thy sins,  
Though Samson dies, yet 'tis with Philistines.   

If God remove's the good which sense enjoys,  
He takes the bad, which more the soul annoys.   

To spare the precious soul, the sin he spills,  
He loves the garment, and the moth he kills.   

'tis gainful loss, when ere mine eye shall part  
From that, which seen, from Christ takes off my heart.   

The slip is service; Joseph fitly flies,  
When's mistress him, more than her husband eyes.   

Dear friend, 'tis fit, what ever hinders love  
From Christ, or sharp, or short, or both should prove.   

Blessed change, not robbery! for God to give,  
What cannot die, and take what cannot live.   

Yet one gain more; the fellow of your bed,  
You lose: we gain this issue of your head.  
That loss the north solely, though sorely, wounds,  
But both to north and south, this gain redounds.   

All ill from th'north? Fond proverb cease to live,  
Since th'north such wives, and such a book can give.   W. Jenkyn, Pastor of Blacktryers, London.  

TO THE Christian Reader.  
Good Reader,  
THe Reverend Author was pleased to give me a sight of these papers, (wherein he hath imbalmed the memory of his dear and gracious Yokfellow) before they were commited to the press. I cannot dissemble the contentment that I took in the perusal of them, finding him to discover every where, as much of the holy Christian, as the tender Husband; and of the able Minister, as of the Christian, whilst he improveth her example for thy good, and interlineth the passages of her life, with many holy and useful instructions.  
The Lives of Gods precious Saints, (how private so ever their station be) are very well worthy of record and public notice, as exhibiting not only a pattern, and lively transcript of Religion, (and truly now and then 'tis good to look upon Christ's 
† 2 Cor. 3.3.  Living Epistles) but also much of provocation and encouragement to holiness. Simeon the Metaphrast in the Life of chrysostom, doth so fully speak out my sense, in the case, that to the Learned I shall put down his very Words; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Examples have a secret Charm by which they draw out the heart to imitation and practice, when we press strictness, people think our doctrine is calculated for Angels and blessed Spirits, that have devested themselves of the interest and concernments of flesh and blood, and so go away with a prejudice; but when they read in the lives of God's Children, that had like passions, necessities, temptations, with themselves, with what strictness and diligence, they carried on their hopes of a Blessed eternity, it hath a marveylous convictive influence upon their hearts, and a secret excitation, pressing them to go and do likewise: therefore I say the Lives of the Saints written, are very useful, and I doubt not but this, being so faithfully collected, and judiciously improved, will have its use and find acceptance with the godly.  
Thine in the Lord, Tho. Manton. Covent-Garden, May the 3d. 1658.   

The Author of this Narrative, hath divers other pieces in print, As  

1. The Grand sacrifice, or broken heart, on Psal. 51.16, 17.  
2. Two clean birds, or the cleansing of the Leper, on Leu. 14.4, 8.  
3. Britain's Remembrancer, or the Nationall Covenant, on 2 Chron. 15.12.  
4. The Three kingdom's case, with their causes, and cure, etc. on Isai. 42.24, 25.  
5. Britannia rediviva, or, The Sovereign remedy, etc. on Prov. 14.34.  
6. ΕΙΚΩΝ ΒΑΣΙΛΙΚΗ, or the Prince's Royal, on Psal. 45.16.    

THE Saints Tombstone, Or a plain NARRATIVE, OF SOME Remarkable passages, in the holy life and happy death of Mrs. Dorothy Shaw, (lately the dearly beloved Wife of Mr. John Shaw, Preacher of the Gospel at Kingston upon Hull) who sweetly slept in the Lord, Decemb. 10th. And was interred in Trinity Church in Hull, Decemb. 12th. 1657. Collected by her dearest Friends specially for her sorrowful Husband's and six Daughter's consolation and imitation.  
THe man after Gods own heart, holy David tells us, Psal. 112.6. that the right eous shall be in everlasting rememforance, (with God, with good men. as Demetrius, 3 Joh.u. 12. and in the Consciences of wicked men:) and his Son, wise Solomon confirms it, Prov. 10.7. that, The memory of the just is blessed: he is full of bless sings while he lives, v. 6. and his memory is blessed, when he dies, v. 7. yea, the Hebrew is, his memory shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a blessing: which a learned 
(a) Dr. Jermin.  Expositor interprets thus: [The very remembering of them, shall bring a blessing, to such as do remember them. God will bless those that honour the memory of his Servants; and besides, the memory of them will make them imitated, which is a blessing that shall be rewarded with blessedness.] The Septuagint reads it, the memory of the just is with praises: The godly are the only rising persons in the world, happy in life, better at death, better at judgement, (that better resurrection of the just) and best of all to all eternity: contrarily, wicked are the most falling 
(b) As Pope Pius Quintus said, that when he first entered into holy Orders, he had some good hope of his salvation, but after he was made cardinal, much feared it, and now being Pope, he quite despaired of it.  men, Prov. 10.7. The godly are positively happy, and blesled in their poorest and lowest condition: for as Peter names a Chain of graces, 1 Pet. 1.5, 6, 7. (better than all Chains of Gold or Pearl,) and Paul, a Chain of life and salvation, reaching from eternity to eternity, Rom. 8.30. So doth our Saviour name a chain of happiness, Mat. 5.3. to 12. consisting of 8 links, the first is Poverty, the last is Persecution, yet in both, the person is Blessed: which Moses, that wise Statesman, well knew; and therefore when he came to perfect years of understanding (full 40. years old,) he chose the poorest condition with the Lords people, before the highest condition of all wicked men, (Heb. 11.25, 26.) nay, they are comparatively happy, there is more happiness in their estate, than all the riches of this world can afford, Psal. 144.15. which made David so rejoice in that, above all worldly interests, Psal. 4.7. and Austin say, that he would not be a wicked man one half hour, for all the world, because he might die that hour: yea, they are superlatively happy, Psal. 1.1. (Blessed is the man:) the Hebrew is blessedness in the abstract, eminently happy, yea blessednesses, superlatively happy: Blessed is the man; Heb. that man, with an accent, that eminent man, (as 2 Cor. 12.2. a man in Christ). Such are happy in life, and more happy in death, death cannot kill them, Rev. 2.23. but cure them: it is not death, but life, that kept them so long from God and glory: Death cannot kill a godly man totally (not his soul, which is with Christ far better, Phil. 1.23. is in Paradise) death doth by the godly, as they, Mark 14.51.52. did by the young man, caught his Garments, but the person escaped, so death catcheth the body, but the principal part escapes to glory; nor can death kill the body finally, only brings it to bed, as King Asa's Coffin is called, 2 Chron. 16.14. so are the Saints graves called, Isa. 57.12. Death only lays them to sleep till the morning, Joh. 11. It was an ancient Custom among the Jews, (as I read) for people, as they went with a dead Corpse, to pluck up grass by the way, intimating, that the dead friend should spring again as grass. Death comes to a godly person, in the hand of a Mediator, as part of the Covenant, a Covenant-affliction, Psal. 89.32, 33, 34. as part of our jointure with Jesus Christ, 1 Cor. 3.21, 22, 23. The sting and curse of death, is taken away by Christ their head, who hath sanctified the grave, and made death to be to them, no other then as Elijahs fiery Chariot, to fetch a dear Child from a hard Nurse, or sharp school, to his Father's house; Godly men are in the 4 next verses, Heb. 2.11, 12, 13, 14. twice called Christ's Brethren, and twice his Children, and therefore to such, Christ turns their water into wine; the Serpent in Moses hand, into a staff to lean on; and makes that rod to blossom and bring forth fruit, meat out of the eater, water from the Rock; so that this red Sea doth not drown them, but hasten them from Egypt, to the promised Land, death cannot separate them from God, Rom. 8.38. but perfect them, Luk. 13.32. it brings them to a better house, 2 Cor. 5.12. to a Mansion-house, Joh. 14.12. (for indeed here are no Mansion-houses, Heb. 13, 14. though some are so called) to a better Country, Heb. 11.15, 16. In this low-country we are strangers, the world knows us not, 1 John 3.1.2. David was so in his own house and kingdom; and therefore must not wonder at strange usage here, Psal. 39.12. David saith not; that he was a stranger to God, but a stranger with God, that is, (as some expound it,) God and he were both strangers here, but death will bring them to their own, the high Country; for a godly man to die, is but as Bernard calls it, repatriâsse, 
† Ubi pater, ibi patria.  to go home again to his own Country, where, (or from whence) he was born: as he is godly, viz. newborn, death brings him to a better Inheritance, of which Peter mentions 5. excellent properties, 1 Pet. 1.4. it's kept for him, and he for it, v. 4.5. death brings them to their restingplace, Heb. 4.9. Rev. 14.13. where is their Father, Husband, Brethren, Friends, etc. to their reaping-place, Gal. 6.9. yea, to their Crown, justly gotten, a Crown of righteousness, 2 Tim. 4.8. and everlasting, a Crown of life, Jam. 1.12. Rev. 2.10. and full of honour, a Crown of glory; 1 Pet. 5.4. These earthly Crowns, have two great wants, want satisfaction and perpetuity; they are both unsatisfying at present, and uncertain for the future; here all is not only vanity, but vexation, every Crown of gold, ilned with a Crown of thorns, (which made a great man once say of his Crown, O Crown, 
(c) Lam. 4, 5.  more noble than happy,) and here we read of many heads, that have been weary of Crowns, and Crowns weary of Heads. In this Nation, how hath the Crown walked, (even since Christ's birth,) from Britain's to Saxons, Danes, Normans, Plantagenets, tudor's, Stuarts, etc. William the Conqueror was crowned three times, every year, in three several places, namely, Gloucester, Winchester, and Westminster, yet soon did his Crown fade, and he (as great Alexander before him) when dead, could scarce get a grave for some time: we read in Scripture of a City, for strength, called infinite, (namely No, or Alexandria in Egypt) Nahum. 3.9. and of an 
(d) Constantius so Rome, was called aeterna, yet is falling, and Roma mira perenis erit, etc.  Emperor (in story) that would needs be styled his eternity (ordinary Titles would not content him) yet the first was soon ruined, vers. 10. and the last but short-lived, only 40. years; but death brings us to a satisfactory Crown, where no want, Rev. 7.16, 17 & 21.4. nor any more death, but shall be as the Angels, Luk. 20.36. and everlasting: Hujusmodi comparandae sunt opes quae cum naufragio simul enatent, said good Lewes of Bavyer. Look well to such Crowns as will last to eternity, House and Lands are moveables, as well as Goods, if not from the Centre, yet from the owner: godly may live poorly, but they die rich; but however a wicked man lives rich, yet he dies poor: to him, death is properly the King of terrors, 
† As Aristotle called it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Job 18.14. Which made a great man in this Nation, when he was assured by his Physicians, that he must die, to cry out, I would (said he) I might live, though but the life of a Toad; for better that, than Hell. And it made Cardinal Wolsey when he died at Leicester, to say, If I had served my God, as I have served my King, God would not now have left me: but now I am forsaken, both of God and man.  
Drexellius tells us of a young man, of very bad life, who was very fearful of being in the dark, who after falling sick, and could not sleep, cried out, Oh, if this darkness be so terrible, what is eternal darkness? Such are men without hope, as Homer saith of Achilles, that he wished rather to be a servant to any poor Country Clown, then to be a King to all the souls departed, because he had no hopes of a better life. It's a sad case, when at once the body stinks, the soul burns, and the name rots, Prov. 10.7. yet to the godly, death is no loss, (they part with nothing but sin and vanity) but great gain, (others may gain while living, but these gain by dying,) it brings them to perfection of grace and glory, to see Christ, (and therefore to be like him, 1 Joh. 3.12.) not through a Glass, but clearly, 1 Cor. 13.12. face to face, to enjoy him whom our soul loveth, to be ever with the Lord; 1 Thes. 4.17. Only our duty is, while we live, to be making our Title sure: that which is sure in itself, should be made sure to us, 2 Pet. 1.10. this ornamental grace, is so necessary to our well-being, that without it, we can neither live, nor die comfortably: therefore a good man, when he was asked, why he constantly prayed six times a day, and lived so strictly, he only answered, I must die, I must die.  
King Henry the 7th of England, pretended a sixfold Title to the Crown, by Conquest, Military Election of Soldiers in the Fields near Bosworth, by Parliament, by Birth, Donation, and Marriage; but sure I am, a Child of God hath a fare better Title to the Kingdom of Heaven, by Christ's purchase, by new birth, by Marriage with Christ, the Son and Heir, by God's free promise, etc. yea, here they have eternal life already, Joh. 3.36. & 5.24. Ephes. 2.6. in our Head, in the promise, the earnest, seal, bud, etc. They are in Christ now; therefore though they may have a cross, yet no curse; correction, yet no condemnation; a Father's rod, yet not an enemies wroth; how sweetly may such as these, go to the grave, (which the Jews call Beth Chajim, the House of the living, Job 30.23.) and not only use Chaucer's Motto (mors mihi aerumnarum requies) or as he whom some call St. Francis, who when Physicians assured him, that death drew nigh, said, benĕ veniat soror mea mors, welcome Sister Death; but as old Alderman Jordan used to say, that Death would be the best friend that he had in the world, he would willingly go forth to meet it, or rather say with holy Paul, Oh Death, where is thy sting, etc. triumphing over it, 1 Cor. 15.55. For, as Austin said of Elect men, that by Christ's death, they are non solum instaurati, sed meliorati; so by their own death, they are brought to a far better condition, than here they had,— but quorsum haec? All this is but to usher in, and give you an example and instance hereof, in the boly life, and happy death, of that precious servant of the Lord, (still Gods Servant, Josh. 1.2. still Christ's friend, Joh. 11.11. though she sleep) Mrs. Dorothy Shaw, (late the dearly beloved Wife of Mr. John Shaw, Preacher of the Gospel in Kingston upon Hull) who died in the  near Hull, on Thursday Decemb. the 10th, 1657. Concerning whom, observe these (among very many other) few glean remarkable in her life and death, and learn (especially her Husband and Children) these few Lessons after her death.  
She was born in the Parish of Brampton, in the County of Derby, (two miles from Chesterfield) the Daughter of Mr. George Heathcot, and Dorothy his Wife, of Cutthorp-Hall persons of very good note, both for the things of Heaven and Earth, both for needful spirituals, and useful temporals. She was the eldest of eight Children, four Sons, and four Daughters, whereof three only now remain alive; namely, two Daughters married in Hull, and one Son, late an Officer in the Army, 
† Ninis serò te amavi domine, said Austin, God's adverb is manè early, the Devil's verb is Manè tarry.  and now in Ireland: She began to look after Heaven and godliness betimes: * she first sought God's Kingdom, and gave her first fruits to God, which her Father joyfully observing, would usually call her forth to read Chapters, and good Sermon-books, at evenings to the Family, and question her about the Sermons that they and she had heard, and other points of Religion, wherein she would always give a very profitable account, and was a great help, and good example to all the Family: when she was but young, shewas much unsatisfied with (one called) a reading Minister in Brampton Parish, & therefore shewent usually every Lord's day, to Chesterfield, (which was two long miles) to hear a faithful Preacher, and instead of her dinner, went to a private house, where many godly persons used to meet, where the Sermon was repeated, and other duties performed, and so again to the public Ordinance in the afternoon, and so home at night; and all this very joyfully and cheerfully, till they got a faithful and powerful Preacher, oft times to help them at Brampton, whom she was very instrumental, (though young) to procure thither; and after her Father's death, contributed towards his maintenance, out of her portion, to and beyond her abilities; and besides that, she did with much hungering affection, frequent the word on the week days, as she had any opportunity; and sure, if David so prized the Word, above thousands of Gold and Silver, that he oft calls it his delights, (in the plural number) Psal. 119.29.92, 14. when there was but a little of it written, neither the new Testament, nor a great part of the old; no wonder, if now in the days of the Gospel, she hungered for the word above her necessary food, who might say with Austin, Sacrae scripturae tuae sunt sanctae delitiae meae, Lord, (thy holy Scriptures, are my holy delights;— But pass we these, and come we to the times since I better knew her, in which time; I have (& others might) clearly observed these particulars.  
1. 
Psal. 32.2. She was not without guilt, yet without guile: there were none but the two adam's, in whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: yet there are some in whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, John 1.47. She did not uti deo ut frueretur mundo, with Jehu and Judas.  Amongst all the Saints, that yet I had the happiness to be acquainted with, I never knew any more eminent in that bottom and top grace of a Christian; namely, sincerity, plainness, and uprightness in all her ways towards God and man: (the weakest Saint is sincere, and the tallest Saint is but sincere). Sincerity is the honour of a godly man in his life, Job 1.1. and his great comfort at his death, Isa. 38.3. And for this grace, all that knew her, did honour and admire her; she looked as much at God's glory, and as little a squint as any I knew: The Hebrew word that signifies blessedness, comes of a root, that signifies, to go right forward, having oculum ad metam, an eye to the mark, sure upon this account, this Saint was blessed. They say, that in the Low-Countries, half of the cost and pains in building their Houses, is in the foundation under ground, unseen: sure she was much for the foundation, unseen-work to men's eyes, Mat. 6. a plain Jacob, a sincere Nathaniel, much in inside heart-work: which was much in this age, where so many are for talk, notions; shows many, like Antigonus doson, that promised much, but in deeds performed nothing, and though they are unwilling to have head and body severed by the Axe, yet are willing to have heart and body severed by hypocrisy; 
Mr. Firth of Mansfield.  she was, (as it was expressed by him (e) that excellently preached at her Funeral) a doing Saint in saying-times; and so afraid to be too high for others, that she was rather sometimes too low for herself; and surely, persons are better judged by their do, than their say, Mat. 7.21. Prov. 20.11. How many in these days, have the Rickets, their heads swell with notions, talk strange phrases, speak of high attainments, but all their life withers; audi, nemo melius; specta, nemo pejus. She could never like of women's 
† She was of the Apostles mind. 1 Cor. 14.34, 35. 1 Tim. 2.11, 12, 13, 14.  preaching, and yet her life was a continual Sermon, Exemplis sanè quae docet illa docet. God loves curristas magis quàm quaeristas (saith Luther,) walkers better than talkers, motion more than notion.  
2. When ever she heard of the Church of Christ, or any that stood up for Religion, truth, and godliness, in our Nation or abroad, to be in trouble or danger, she did constantly spend much time in her Closet in prayer, and her eyes were constantly so bleared with weeping, that they told that which she would fain have concealed from men. Rivers of waters ran down her eyes, Psal. 119.136. She was one that sighed and mourned in Jerusalem, Ezek. 9.4. When any Diurnals, weekly, were brought to the house, she would say, let me hear so far as concerns the Church, and Cause of God: for other things, I let them pass; she was no Athenian, like them Act. 17. but with Nehemiah, enquired much how it went with Jerusalem and the Church, Nehem. 1.2.  
3. Her Husband cannot remember, that in all these 25 years, (for so long, just to a day, she was married to him) she did ever do any thing that she thought might offend 
† That could not be said of her, which a Doctor saith of some Women, liberum arbitrium pro quo tantopere contenditur, viri amiserunt, uxores arripuerunt.  him, yea, but whatever she thought might be his just desire, she would be sure that that was done; and if she at any time saw him displeased, she would meekly hold her peace, till she saw a fit opportunity, to give him all just satisfaction: She was fare from the Heathens mind, that said, Non amo quemquam nisi offendam.  
4. The zeal of God's house, and love to his public Ordinance, did even consume 
* Non amat qui non zalot.  her; she would neglect no opportunity, in public, or private meetings, for any worldly business usually; yea, when others thought that she was very unable, and weak, yet she would attend the means of grace, and say, that she never got any harm, by attending on God's Ordinances, or doing him service; she kept that ear-mark of Christ's sheep, (which many have lost, in these days,) she was careful to hear with attention of body, intention of mind, retention of memory, (as in that Text, John 10.27. where all the five steps of our salvation, are laid down.) Since we were acquainted, I never knew her part from me with that grief, as she did last October the 11th, being the Lord's day, whereon the Sacrament of the Lords Supper, was administered, and her weakness of body would not allow her to be there present: sure I am, we parted with tears, truly I faw no such appearance of trouble or grief in her, when death apparently seized on her; and the next Sacrament-day, Novemb. 15. (which was the last time the Lords Supper was administered before she died.) she was a sweet partaker of that sealing Ordinance, though forced to rest her sometimes in the way, 'twixt her house and the Congregation, Psal. 122.1. I was glad when they said to me, let us go into the House of the Lord.  
5. I never heard any motion, or proposition made; tending to the service of God, and advancing piety, but she was pressed in spirit, and her heart was hot after it, and more eager to suffer it, than a worldling could be for a great bargain, Isa. 2.3.  
6. She was a special help to her Husband, for saving his life and liberty in these troublesome times, and a cheerful sufferer with him, 
Phil. 4.3.  to the hazarding both of her-health, liberty, and life in the time of the Wars, and since; sometimes she was hurried by the Cavaliers, towards prison in Rotherham, sometimes fled in great danger by Sea in Lancashire; her House and Goods rob, or plundered, that she might say as Paul, 1 Cor. 11.26. that she was in danger both by Land and Sea; by robbers, by false Brethren, etc.  
7. She was as free from 
* She did ubique pietatem attendere nunquam ostentare causas.  pride, and covetousness, as I ever knew, or in these days heard of any; whether pride in apparel, 
(f) Plautus calls the body only vestis, farium, She minded the soul much above the body.  she followed Tertullia's Counsel, who advised the gallant women in his time, to put on the Silk of piety, the Satin of sanctity, and the purple of modesty, so (said he) shall God himself be your suitor; or rather the Apostle's advice, 1 Pet. 3.3, 4. like modest Rebeckah, Gen. 24.65. (of both whom that of the Poet was not true, Fastus inest pulcris, sequiturque superbia formam,); and free from pride in gifts, performances, which rots and spoils all we have and do. Hence Austin, Caetera vitia in peccatis, superbia in rectè factis maximè est timenda. 
3 Joh. 2.  So also from covetousness: only she had a great measure of that godly covetousness after grace, 1 Cor. 12, 31. She would say, 
Proud persons are called pride itself. Jer. 50.31, 32.  I desire never to hoard up any of these things, only I would have to bear my charges, through my Inn here below, much of Paul's mind, Phil. 4.11.12.  
8. 
1 Tim. 6.6. Luther had rather be the Author of the meanest work of the poorest Saint, then of all the Victories of Alexander's and Caesar's.  She did more value and love the poorest godly man or woman; yea, Servants, in whom she judged the life and power of grace to appear, and more rejoiced in their Company, then in all the greatest persons and honours in the world, she might truly say, what another godly woman said before her, that she never loved the Company of the wicked, alive, and therefore hoped, that God would never send her to them when she died, Psal. 16.3. and 119.63. Fiscellinus valued Nobility above learning, which made Sigismond the Emperor, to marvel: she valued godliness above them both, as the best gain.  
9 She would oftentimes press her Husband to act vigorously for God, and to go boldly, and thoroughstitch in God's work, and let never the care of her, or their Children, be any impediment to him herein, for she could trust God with them fully, she knew that God cared for them, and reason good, for he bought them dear, 1 Pet. 5.7.  
10. When motions were made to her Husband, of removing from Hull, where he had very much work, and very little pay, to a place of very great preferment (as to outward means) he desired (as usually) to know her mind herein; her answer was, I will go with you any where cheerfully, as I have hitherto done, through Darbishire, Devonshire, Yorkshire, etc. but I mainly desire, that you would only look herein at this end, where you think, that God may have most honour by you, and let no other by-end whatever, move you at all, God having never put us to any straits, for temporal estate: she would not have him stir a foot, 
† Exod. 33.15.  without the Lord any way; she was troubled to see any follow the Ministry (as a Popish writer complains of their Priests) tantum ut eos pascat & vestiat, only as a Trade, for back and belly, or as men-pleasers.  
11. In all these 25 years, she never once failed in her Husband's absence, herself to pray with the Family, at the least, twice a day, (a morning and evening sacrifice) and usually sing a Psalm, and read some portion of Scripture to them, and when her Husband was sometimes very late busy at his study, she would constantly call the Family together, and have some Scripture read, and sing a Psalm, and so keep the Family employed, till her Husband came down from his study, to perform the rest of the Family-duties.  
12. She was of a most meek and quiet spirit, and was upon all occasions, stirring up her Children in the Doctrine and practice of godliness, and very much rejoiced to see godliness, so much appear in them: she was much of holy Clavigers mind, who said, if I can but find the fear of God in my Yoke-fellow and Children, and those about me, satis habeo, satisque mihi, uxori mea, filiis & filiabus prospexi, than I have enough in this world, 2 John 4. She would often say, that if God was so pleased, she desired that her Husband might outlive her, because she judged him more able to educate their Children in the ways of Heaven.  
13. She was a very great helper to God's poor Saints, that were troubled in these late national distractions, and was always full of courage, professing since, that when she was hurried towards prison, in Rotherham, that she did not fear any thing, save only that her Husband should have suffered some want, through her absence, he being at that time hid in Rotherham, where the Enemy sought him narrowly, yet he could have touched them; they proclaimed him Traitor, and all others Traitors, that knew of him, and brought him not in 
* John 11.57.  within 24. hours, plundered him to the full; yet God hide 
† So was David hid. 1 Sam. 20.5. & 26.1. and the Prophets. 1 King. 18.4.  him, Jer. 36.26. (the story hereof is fully related in the preface to a Sermon of his, on Isa. 42.24, 25. called, The three Kingdom's case) he lay hid on the hard stones, most part of three days, and three nights, from Thursday May the 4th, 1643. when the Town was taken, till Saturday even, May 6. The like courage had she, when she fled to Sea in Lancashire: yea, her Husband heard of some pieces of her charity, in the Sermon preached at her Funeral 
† And more since. Acts 9.39. , which she had kept secret, (though she had always from him a general grant and allowance for all such works of charity) which he never knew before: she would not let her left hand know what her right hand did. Swine only do good, when they die, but sheep while they live: many leave their estates to others, merely because they cannot keep them; but she did good, both heart and hand alive.  
14. Most tender she was of the poor people in the , both for their bodies and souls, and was daily conferring with, and advising of them, and seeing them supplied, and did much endeavour to have such preferred therein, as were noted for piety and godliness.  
15. She had a very fresh look, but exceeding weak Body, so as usually at night, when she was lying down in bed, she would speak to this purpose, Oh how weary am I? what a wise and good God have I, that did not necessitate me to get my living by hard labour, as many Servants do? Oh how good is God to provide these beds of rest? how many work hard all day, yet have none, or hard beds at night? Oh how are our Brethren in Piedmont, or Poland, etc. now suffering it may be? And yet here is the sweet of this mercy, that this is not my portion, but that there still remains a better rest for the people of God.  
16. She would much complain of spiritual wants, as hardness and badness of heart, (as the Church complains, Isa. 63, 17.) though others 
† As Hannah, 1 Sam. 1.15. complaints that she was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hard in Spirit, ah a hard bea●●  thought that she had a large measure of grace, yet she would say, oh but they know not my heart: much she complained of her weak memory, that she could not remember the particulars in a Sermon (though she would bring away the sweetness and savorinesse of most Sermons, and find her heart love the word and Christ more) yet she would cheerfully recollect and check herself sometimes, and say, Yet this is some comfort to me, that I find my memory is bad also in other things that concern this world, which gives me hope that its not altogether spiritual wickedness, but natural weakness: if ever she was drowsy under the ordinance she would much bewail it. And indeed, if Nero was so angry with Vespasian because he slept at his Music, how much more may our God justly be angry with such as sleep at the dispensing of the Mysteries of life, and of the kingdom; she was very far from 
† She was far from the mind of proud Vega that said coelum gratás non accipiam.  boasting or presuming on any thing in herself, frustrà nititur, qui non innititur, the voice said to Austin, In te stas, ideô non stas. Learned Ames saith of such men, that their case is more desperate, by how much they do less despair: she was far from Castellio's opinion that men are of 3. sorts; some unregenerate, some regenerating, and others regenerated; and that these last have no combat betwixt flesh and spirit: this was cross to Paul's experience, Rom. 7. Gal. 5.  
17. She was not only a willing companion, but also a great Comforter, of her husband in all the oppositions that ever he hath met with, in the course of his Ministry for the Gospel's sake (of which he hath had his 
† Theologus nihil aliud est quam centrum ad quod omnes lineae dolorum tendunt Meis. Veritas est causa discordiae: mori possum, tacere non possum. Hieron.  share from different hands) and when ever he had unbosomed his troubles to her, she would quickly so cheer up his spirit with the Lord's word, & former experiences (which he would readily recollect); and discover such issues and ways of delivery, that usually he went away with Hannah, 1 Sam. 1.18. and was no more troubled, but found his muddy bitter waters, turned into wine: she was not like Iob's wife, to aggravate his afflictions.  
18. She was mighty in prayer, and would therein express much warmth and affection, & that she had not only the gift, but a large measure of the grace of prayer, and much familiarity with the Lord; and as a dropping vine she wept much in prayer like jacob, 
Hosea 14.2.  Hos. 12.4. As it's said of Charles the Great, That he talked more with God then with men; so was she frequent and fervent in Prayer; which can Vincere invincibilem, & ligare omnipotentem, bind God's hands, Exod. 32.10. as jacob and Moses did. She offered to God not labia vitulorum, but vitulos labiorum, the Calves of her lips, as learned Rivet speaks.  
19 She would often, (especially of late) speak to her husband to this purpose, I am afraid that we do too much love one another, and take from God, that which is his due, and that God will not therefore let us live long together here, but however we shall meet together again, where we can neither sin, nor part, for ever.  
20. She would oftentimes be pressing, and calling upon her husband, that, besides family, and secret prayer, they two might go to prayer together by themselves; And upon this account, I well remember what straits they have sometimes run through, when at first they tabled in the house of a Friend: and to this end she would often be remembering to him the Example of Mr. Bolton, who used to pray 6. times a day, twice by himself, twice with his wife, and twice with his Family and the practice of the Lord Harrington, and such as she had read of. She did not, like Jezabel, stir him up to evil, but to good, Isa. 2.3.  
21. She was a knowing Christian (for her Sex) well acquainted with the doctrine & practice of Religion, she had both scientiam visûs & gustûs, head & heart-knowledg: she knew the History and Mystery of the Scripture, in a good measure, or, to use calvin's phrase, she knew not only Cerebralitèr but Cordialitèr, she felt the word she talked of, and so was haypy, Joh. 17.3. first felt what she spoke, then spoke what she felt.  
22. She did much read the 
† It's said of the virgin Mary, that she spent the third part of her time in reading the holy Scriptures.  Scriptures, her meditation was in it night and day, Psal. 1.2. It was said of Thomas a Kempis that he found no rest any where nisi in angulo cum libello, in a nook with his book. And Luther said, he would not live in paradise without the word, and with the word he could live in hell. I may truly say of her, that she dearly loved the Scriptures, and was daily reading some part of it, and made conscience to read as well with her heart as with her eyes; and practise it also; 
† She was one of those to whom the word of God was not only delivered, but they delivered into it. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 6.17.  Ille verè Scripturas legit qui verba vertit in opera.  
23. When her husband would sometimes be saying to her, that he had been a constant, and (according to his abilities) a painful Preacher now well towards 30. years, and had perhaphs preached as many Sermons, as our Chronicle saith Doctor Lichfield made, viz. 3083. in the reign of King Henry the 6th; and though he had had considerable maintenaince (and might have had greater) yet never to this day (one year considered with another) had he got so much as had maintained him and his Family, by the Ministry; she would cheerfully answer, God saw that we did not need it, and hath ever kept us before hand, from all wants and straits this way, and not you (as many other a 1000 times better, or at least not so ill deserving as we are) to study, as well for maintenance of their 
† Though he lost much and got nothing in tehse late troubles.  Families, as for their Sermons: and if God had not otherwise provided for us to live on, I hope (said she) I could have cheerfully sit down with bare , and bread and water, and have done what that godly dying servant of Christ, Anne Winter of Rotherham said of me, on her deathbed, when her head by  was much distempered; which Story was thus: When Rotherham was taken by the King's party, May 4. 1643. (of which before, and in the preface, 
When Panlinus had his City, gold silver, and all taken away, he said Lord let not the loss of all these troubled me for thou art all, and more than all these to me.  more fully, to the 3. Kingdom's case) and this deceased Saint was very hardly used, a precious godly woman of Rotherham, Anne Winter, lying very weak, & her head distemptered (so as she knew not well what she said) so me good women being whispering together in the room where she lay, she spoke to them sharply thus, What are you whispering about? if it be any thing for the advancing the cause and Church of God, go on: else leave off; and if it be about the troubles of the Mistress, (meaning Mrs. Shaw) fear not, for she can live of a penny a day, if God call her to it as the Martyrs did in their troubles.  
24. She was a most strict observer of the Lords day, and much bemoaned the coming out of the book of Sports allowing them on the Lord's day: since when, she would say God's hand had ever lay heavy upon this Land, (though even this God could turn for good): she accounted the Sabbath her delight, Isa. 58.13. (as the ancients called it, desiderium dierum, and regina dierum): she said not, When will the Sabbath be gone, Amos 8? but, When will it come? like that holy man, that went forth that morning and said, veni sponsa mea: she remembered the Sabbath before it came, when it came, and when past; and was very careful all that day of her thoughts, words, deeds, and duties, as also of all her relations. I well remember that when her Ague had seized upon her about the beginning of September last, which continued till about 14. days or near it, before her dissolution, and then (as we thought) left her; a faithful and intimate Friend of hers, and an able godly Physician, (vir sui 
† Dr. Witty.  nominis, as was said of the Emperor Probus) being then in Hull, told her that they must needs take the disease in the beginning, and it being known that her aguish fit would seize on her the next time on the next Lord's day, in the afternoon, the Doctor told her, it would be necessary for her to take a vomit on that Lord's day to remove the approaching Malady: she was persuaded to it, as a work of mercy and necessity, but would go to the congregation in the morning; yet some have observed that she stayed at home in the afternoon with sadness of spirit, and took her vomit; but when it was perceived that she was troubled at the taking of it on the Lord's day, because it hindered her from the evening service of that day in public, sufficient means of satisfaction was given her, yet it was sometimes replied, so it was lawful to fly in case of necessity on the Sabbath day, yet it was grievous to the godly Mat. 24.20.  
25. She did oftimes very directly foretell things to come, as her own death shortly approaching (as is in part before flinted) and that she should never see her Daughter Dorothy again after she should marry & go to Rotherham, which proved true; and divers other things considerable, the truth whereof I will try before I will publish them, lest we might seem to be as foolish as some others, who have vainly printed and preached Christ's coming on Earth personally to Reign in the year 1656. and 5. great things to come pass in the years 1655. or 1656. which fooleeries God hath confuted, and both God and Man have befooled them, or rather they have made fools of themselves. Only concerning Revelations in general in these days, I think, (1.) that all Revelations of the spirit are not wholly ceased, but that there still are and may be Revelations, 1 Cor. 2.10. or inspirations, job 32.8. yet (2.) all Revelations pretended to be of, and from the Spirit, but not according to God's word, Isay 59.21. are to be rejected and abhorred in these days, as proceeding from men's deceived Fantasies, or Diabolical delusions, and God never revealed such things to them: they have seen nothing more, no nor so much as other men, Ezek. 13.23. Jer. 14.13, 14, & 23, 16. And though I believe that God since the Canon of the Scripture sealed, revealed no new truth, but that all needful truths are in the Scripture expressly or by consequence, yet I conceive that God may and sometimes doth to some choice Saints reveal matters of fact according to the word; and though no new light, yet new sight and discovery of the mysteries in the Word; as for example in Queen Mary's days, Mr. Fox (that wrote the book of Martyrs) being with other exiles and confessors at Basil beyond the Sea; Mr. Fox preaching to his brothers there, told them confidently, that now was the time for their return into England, and that he brought that news by Command from God: for which bold saying, some graver divines at present sharply rebuked him, but ere long it appeared that Queen Mary died the very day before his Sermon (which thing he could not then possibly know by any ordinary means:) Mr. Fox also (the same grave and holy man) told the Lady Anne Henage lying then very sick, and Physicians and Friends quite despairing of all hope of life, that she should recover; as also she told the like to Mrs. Honywood, who had long laid sore distempered, and that she should live to an exceeding great age, all which came to pass: 
† Mr. Clerk in the life of Mr. Fox.  likewise Bishop Ridley, when a sudden tempest arose on the Thames, as he was crossing that River, at which all in the boat were terrified looking for nothing but to be drowned, Fear not, said the Bishop, for this boat carries a Bishop, that must be burned and not drowned. Likewise Bishop Hooper at Zurick in King Edward the sixth his Reign, taking his leave of Mr. Bullinger and about to return for England, promised Mr. Bullinger to write often to him, but (said he) the last news of all I shall not be able to write: for where I take most pains, there shall you hear of me to be burnt to ashes; So Luther writ to Myconius when he was sick, and most likely to die, Deus non sinet tuum transitum, me vivo. But these I think are rare, & unusually but to some choice 
† And sometimes to others as I could give some choice instances, but that I will not transcribe this over again.  servants of the Lord.  
26. She was very found in the doctrine of Religion, and exceedingly sore grieved at the 
† As she abhorred damnable practices and works of the Devil, so also damnable doctrines, 2 Pet. 2. (Heresies of destruction) and doctrines of Devils. 2 Tim. 4.1.  dangerous errors lately spread in these Nations, and especially when any fell off, who had formerly been of our society, chief at one old man, heretofore a professor in Hull; mightily was she troubled at those who fell to lose life, and under pretence of fearing a covenant of works, cast away the works of the Covenant; or, under pretence of higher attainments, forsook the form of wholesome words, and holy practice: she loved new sight and discovery in the Scripture, but no pretended new light 
† As Columbus saw no new world but made a fuller discovery of the old.  contrary to the Scripture; she was clear for a needful separation in a Church, but not, for a needless separation from a Church; but sore grieved with those that do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Judas 19 through pretending the spirit, and are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, men out of their place, (which Luther judged the cause of all distempers in Church and State): she read that Christ and the Apostles saw many corruptions in the Church of the jews, both in officers, administrations, and practices, as john 9.22, 34, 35. Mark 7.9. Math. 5.21, 48, & 21, 12, 13. yet in that Church was Christ circumcised, his mother purified, he heard those teachers, Luke 2.22, 46. joined with them on Sabbath days in public prayer, Luke 4.16. etc. Hophni and Phinehas were very bad's Priests, and some in those days did therefore separate from God's Ordinances, 1 Sam. 2.17. but it was their transgression, so to do, verse 24. and Elkana and Hannah then did not separate, saith holy Hildersham, (Lecture 29. on john 4.): she did most highly value the old non-Conformalists, who would separate from the corruption, but not from the communion of the Church, as Christ, though he joined with the Church of the Jews then, yet would not use the Jewish superstitious purifications, Mark. 7.6, 7. nor put off the passover from the right day, as the Jews did, Math. 26.27. She would often say, that if those who separated from us, (some of whom she had dear affections to, as judging them godly, for Diversum sentire duos de rebus iisdem, Incolumi licuit semper amicitiâ) would have joined with us, to have purged out the cursed errors that broke in upon us, (which by their flying from us they much (through perhaps not purposely) encouraged,) we might have been much purer and more reform ere now: had there no hammer been heard in building up our Temple. She disputed not, whether our Parishes were Churches, or Churches were in our parishes; but loved godliness wherever she saw it, and laboured to practise it. She was sore troubled at the Anabaptists, yet I never heard her so sharp towards them, as that holy Martyr Philpot (one of the learnedst Martyrs in Queen Mary's days) who in his letters in the book of Martyrs saith, that the Anabaptists are an inordinate kind of men, stirred up by the devil, to the destruction of the Gospel, Vol. 3. p. 606. She was as much as any for Christian Liberty, but not for unchristian licentiousness, nor antichristian Cruelty, & did much observe that those that cried up so much for that liberty, (or rather libertinism, which Austin calls libertas perditionis, & Tertullian, licentia haeretica) when they were below and at an under; yet when they but thought that they were getting above, they would not allow the least of it to others, as we have seen instances too many near us, both in print and practise. She judged Christian liberty not to lie, in a liberty to hold truth or error, to do good or evil, for then God and good Angels had not that liberty, (who yet are most free) but she thought that that was Christian liberty enough, when a man might hold all truth, and do all good that God commanded him; and she did not think, that to restrain error or wickedness was in itself, any restraint of Christian liberty.  
27. She fervently prayed for a hearty union amongst God's people, that they might be one staff in the Lord's hand, and worship God with one lip and shoulder: and if Paul thought it beseeming an Apostle to write a part of the Canonical Scripture, about the agreement of two godly persons, Phil. 4.2. surely we should much desire the agreement of so many; yet did she not limit or measure her love, merely by union in opinion, but loved 
† She did, as Bucer, love any in whom she saw aliquid Christi. See learned Calvins, excellent note, on Isa. 24.16.  all the Saints, Col. 1.4. yet would she much fear that our biting and devouring one another, was so bad a requital of the Lord for all his goodness, that it would much endanger out being devoured one of another, as it did much endanger the Exiles at Franford in Queen Mary's days. I know not what she would have thought of the Schoolmen and Bishop Hall's opinion, (if she had heard it) namely that the holy Angels may holily vary in the way, though they perfectly agree in the end, urging to that end, Dan. 10.13, 20, 21, & 12, 1. but sure I am she looked on that paroxysm twixt Paul and Barnabas, as a foul fault in good men, 
† Good men sometimes have groaned (as the word is. Jam. 5.9.) in prayer one against another which is very sad. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and she did much bewail that prejudice wherewith men's heads and hearts were prepossessed against the truth, judging things according to their praeingaged opinions (as Masius observes) that when Moses and joshua came down from the Mount, and heard the people singing, dancing, playing, etc. before the golden Calf, Joshua being of a warlike disposition, interprets the noise to be the noise of war; but meek Moses interprets it to be the noise of singing: and as men's tempers are, so they usually judge, and hereby oftentimes detain the truth of God as a prisoner, Rom. 1.18. through blind prejudice: she much desired that as the lines in a circle, the nearer they come to the Centre, the nearer they come one to another; so godly men might draw nearer to God, and so nearer one to another.  
28. She was a most tender Mother, exceeding full of 
† She was not like Bishop Bonner who was full of guts, but empty of Bowels.  bowels of compassion to her Chrildren's, both souls and body. In this her long ague, and weakness, if she imagined any of the children (though in other Chambers) to be sick, she could not be persuaded even at Midnight to keep her bed, but would needs see how they did, or what they wanted; but especially in their souls, she 
† Gal. 4.19.  travailed in birth again of them, as Austin saith of his Mother, toties fillos parturiebat, quoties à Deo eos deviare cernebat, she laid up many fervent prayers for them, and I hope, Impossibile est, filias tantarum lacrymarum perire.  
29. In her pains and extremity, she was much in blessing God, saying, Oh! this is not Hell (which yet I have deserved): nay blessed be God for a Christ, there is nothing of Hell in it.  
30. As she lived, so she died, meekly, quietly, holily, having her understanding perfect to the last breath; and in her extremity, never did she utter one grumbling word, only would say often, hold our faith and patience (somewhat like Calvin's word, quousque, Domine, quousque? how long, O Lord, how long). And when her husband said to her, that ever since he knew her, she had dearly loved Jesus 
† Nihil isto triste recept.  Christ, and his people, and his ways, and that she was now going to Christ, and his Saints madeperfect, where Christ would sweetly welcome her, and had provided a mansion for her, she (as well as she was able) spoke these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, her last words: I have (said she) dearly loved all the people of God, and shall shortly go to Christ, and therefore why should you so weep and be discontent? God sweetly whispered her in the ear, (as the Hebr. is) 2 Sam. 7.27. and she had praemium ante praemium, a Heaven of peace, before that Heaven of perfect glory.  
31. She did highly prise the Ministry of the Gospel, 1 Thess. 5.12, 13. the feet of them that brought the glad tidings of the Gospel were beautiful in her eyes; and that not only at first, when she began to look after heaven, but even to the last, she did grow in the prising of the Ministry more and more to her death: when her stomach was weak to her bodily food, yet was the Stomach of her soul, then sharp and eager after spiritual food: she was not like those Changeling- Galathians, that could have pulled out their eyes for Paul at first, Gal. 4.15. and have pulled out his eyes at last. Or as many now a days that despise and cast off those in the end, whom they professed formerly to have reverenced as their Fathers in Christ. Yet did she ever distinguish betwixt persons qualified with gifts and graces fit for an office, and being actually officers; she thought that a man that had both gifts, abilities and graces, and eminently every way qualified, for the place of Magistracy, Colonel, etc. yet was not therefore a Magistrate, or Colonel, etc. till actually and outwardly called thereto; gifts and graces fit one for an office, but make no officer, nor authorise any man to do the work thereof; if a private man, sufficiently gifted and qualified to judge and determine causes, should step up to the bench at the Assizes, and take upon him to sit in judicature and pass sentence; the passing of a sentence was specifically in its kind a good thing, and if he passed a just and right sentence, it was materially good, but still it was relatively bad in him, unlawful, invalid, because he had no outward call to that office: and thus she judged that gifts and graces make not a Minister, nor authorise any to the work of the Ministry; whether gifted men, Numb. 16.3, 5. or gifted women, 1 Cor. 14.34. 1 Tim. 2.12. Two things she much bewailed, 1. that many took upon them publicly to preach that were not competently gifted and qualified for that work, only were puffed up in their vain conceits, others in the mean while could neither pick sense, nor truth in their discourse: 2. that others who were inwardly gifted and qualified for the Ministry, would take upon them (in ecclesi â constitutâ, extrà casum necessitatis, which Dr. Fulke calls vocatio providentiae,) to do the work of the Ministry, contemning that exernal Call that God hath appointed, as a right entrance into that office, 1 Tim. 4.14. Tit. 1, 5. She did believe, that because such did reject God's Ordinance, God did reject them; and that they did more hurt then good: she knew it was not the letter of the word, or men's parts (though eminent) that could convert, or do men any true good, except God owned them, and did afford his spirit in his own way, and ordinance, to make them to profit, Isay 48.17. the word and spirit must go together, Isay 59.21. And therefore men rejecting God's appointment and ordinance could not profit the people, jer. 23.32. She much bewailed that in the Bishop's times, there were many Ministers that were not preachers, (but dumb dogs, etc.) and now, that there are many Preachers that are not Ministers. And whereas some objected, that they needed no outward Call, because that was only requisite to such as preached a new Doctrine, she thought that upon that reason, of all men, those kind of Preachers most needed a clear call; for many of them broached most strange and new Doctrines.  
32. She was not a speculative but practical Christian, more for motion then notion, she did not content herself to hear only; but oh, how busily and carefully did she every Lords day, Lecture-day, and such other times, glean after the Reapers with good Ruth, beat it out at night, what she had gleaned, and distribute to her Children and Servants, Ruth 2.17, 18. Lewis the 9th. King of France was found instructing his poor Kitchen Boy in the way to Heaven; and being asked, the reason, he answered, The meanest hath a soul as precious as my own, and bought by the same blood of Christ. She was very far from that Florentin's mind, that when he lay on his death bed, called his Children, and said, in this one thing I rejoice quod vos divites relinquam, that I shall leave you rich; but hers was, that she left them gracious: she did not content herself to be of any opinion, form, or society, and there rest, but she looked to practise, walking above talking; she was more for Zebulons sincere heart, 1 Chron. 12.33. then for Nepthali's goodly words, Gen 49.21. She knew that the Saints of old that went to heaven were walkers, Gen. 5.24. Gen. 17.1. and that no kind of Lord, Lord, (whether in prayer, profession, etc.) would serve her, except she did the will of her Father, Math. 7.21. nor would evidence her true relation to Jesus Christ, Math. 12.50. john 15.14. She highly prized that precious grace of Faith, as the great work, john 6.29. the great Commandment, 1 joh. 3.23. the second Covenant's inftrument or condition, Mark 16.16. yet she knew that a faith without works would not save her, james 2.14. nor knowledge without practice help her, john 13.17. 1 John 2.4. (though knowledge be an excellent grace, John 17.3.) she thought that love of God was only a pretence, which was joined with careful practice and obedience, 1 John 5.3. John 14.15. as she expected not to be saved by, so neither without works: she desired first to glorify God, as well as after to be glorified by God, she judged that, that itch and curious search which is in these days after strange new notions and speculations (which doth in many eat out the life of the old practiall godliness) was a plot of the old Serpent, Gen. 3. and a temptation of the flesh, Col. 2.18.  
33. As she much laboured for truth and growth in the fundamental graces, that her salvation might be certain, and she get to Heaven surely; so did she labour for that Ornamental grace of Assurance, that her salvation might be certain to her, and she get to Heaven comfortably; she had in a very comfortable measure attained to assurance both, 1. discursive, and 2. intuitive: discursive, by searching her heart and life, and discoursing with her own conscience, she found such qualifications, graces, and works of the spirit wrought in her, such marks and signs of grace and sanctification, as the Scripture lays down for infallible evidences of Election before time, and salvation after, 2 Pet. 1.5.— 10. and as cannot consist with reprobation or damnation; such as the Apostle lays down in all that first Epistle of john, as, walking in the light, 1 john 1.7. obedience, 1 john 2.3. purfying herself, 1 john 3.3. and other signs all over that Epistle, and the Scripture: especially she found Hezekiahs' mark of Sincerity, Isa. 38.3. (she was one that would not lie, Isa. 63.8. as it's said of Golden-mouthed chrysostom, that he never did,) she was much of the same mind with the Emperor Galliu, whose Motto was, Nemo amicus, idem & adulator, she thought that no flatterer could be true friend to God or Man): and the beloved Disciple's mark, 1 john 3.14. dearly loving any, in whom with Bucer she saw (aliquid Christi) any thing of Christ: and David's mark, dear love to the Word, Psal. 119.47, 72, 92, 97, 127, 167, etc. 1 Pet. 2.2. besides that of St. john 1 john 2.15. she had a very great victory over the world, 1 john 5.4, 5. yea a great contempt of the world; she was almost come to what old Latimer saith in his Sermon of himself, that if he had an enemy to whom it was lawful to wish evil unto, he would chief wish him, great store of riches, for than he should never enjoy quiet; or as an Emperor said of his great Empire, nihil se amplius assecutum, quàm ut occupatior interiret, etc. And in these marks as fruits of the spirit did her conscience much comfort her, as Paul's did, 2 Cor. 1.12. so 1 john 3.19.— 21. she discovered Gods active grace, and love to her, by discerning Gods passive grace in her: 2. She laboured much in prayer, (striving in prayer, Rom. 15.20. watching to prayer, 1 Pet. 4.7. wrestling with jacob, Hos. 12). For that intuitive assurance, viz. that God would superadd to these marks and evidences which she found in her, the sweet joy and comfortable testimony of his spirit, Rom. 8.16. and as in a good measure she found that the marks of grace, held out in the word, and those in her heart and life, did answer; as the impression on the wax answers that which is cut in the seal; so in a sweet measure did the Lord superadded the joy and testimony of his spirit: sometimes she would look downward into a basin of water to see the shining of the Sun, and sometimes upward to the Firmament to see the Sun itself: We have 3. ways usually to confirm and make things sure, 1. we confirm bargains, by earnest, 2. writings by seals, 3. at trials in Law, we produce witnesses to confirm. The spirit of God is all these to us: Our earnest, 2 Cor. 1.22, & 5, 5. and seal, Eph. 1.13. and witness, Rom. 8.16. a pure spirit, and a purged conscience afford much assurance; she was able by her experience to have confuted the Papists, who deny that in an ordinary way, a man can be assured that he is for the present in the State of grace; and learned Bellarmine when he was near 80. years old knew it not, yet she could say, though Papists ordinarily are not, cannot be assured, that she felt & knew that she was now the child of God, 1 john 3.2, 14. And whereas the remonstrants and others say that we may know that for the present, we are in the state of grace; but yet we cannot be assured of our salvation, because ere death we may fall away totally and finally; she could answer with St. john, in the same verse, 1 john 3.2. that we know now that we shall see Christ in glory, and be like him there; yea if Sons here, than no falling away, but be with Christ hereafter, ibidem. She did think that though a just person under the first Covenant might fall from grace, (as Adam did) yet not a justified person in Christ, in the second Covenant, whereof Christ is Surety, Heb. 7.22. She thought, that a justified person might fall like Mephibosheth foully, so as to hurt him; or as Eutichus, Acts 20. so as to weaken him: yet not finally, not as Eli, so as to kill himself, because God upholds him, Psal. 37.24. 
Dr. Arrowsmith.  1 Pet. 1.5. As our most learned and godly late Professor speaks. She thought, that not only old professors might be thus assured, because that first Epistle of St. john was writ for that very end, that we might be assured of eternal life, 1 john 5.13. and yet was writ to Children, as well as Fathers, 1 john 2.12, 13. Nor did she think that this assurance would make any one more secure; and careless how they lived, but more holy, 1 john 3.3. more to purify themselves, the more hope they have: and though she had not always been without her doubts and fears; (our Lord Jesus who had always the grace of union, and of unction, yet had not always the grace of vision) yet she still recovered her comforts again, and could and did die with much assurance and joy, and free from that trouble of Roger Bishop of Salisbury in King Stephen's days who was so troubled, that he could not live, and durst not die, etc.  
— But oh, in the gleaning of these few, how many handfuls have I lost, that might most profitably have been observed in her life! and in these few, how far doth the picture come short of the life of her glistering graces; so that when I run over what I most hastily and passionately (currente calamo) have write, I am ashamed of myself, and may sadly say, in regard of my own defects herein. 
Cum relego, scripsisse pudet; quia plurima desunt;  
Plurima sunt quae (me judice) digna lini.  But now she is gone to sleep, having put off her , not her life (as we do when we go to bed) she still lives, nay never lived so well as now, vita Christi nostram instruxit, mors Christi nostram destruxit, Bern: and I hope I may say as that learned Lord du Plessis did, concerning his wife when she was dead, that she had been an aid to him in living well, and should be so hereafter in dying well: her death shall make me more consider (I hope) the vanity of this life, and say with the Poet, 
— Oh! What is man?  
A Scuttlefull of dust, 
Quarles,  a measured Span;  
Man's breath's a bubble, and his days a Span;  
'tis glorious misery to be born a man.  The first piece of householdstuff that Zeleucus brought into Babylon, was a Tombstone; and 'tis the last that I have brought into Hull; the Tombstone of a dear Saint, of whom I, with hundreds, more, may say, what Uylsses sometimes did of Achilles, Si mea cum vestris valuissent vota—, etc. if our prayers and tears could have prevented, she had not died: but herein is our comfort, that her soul is happy, and her body shall ere long be like to Christ's glorious body, Phil. 3.21, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for quality, not quantity, as Theodoret speaks.  
When she could not longer live, yet she could sweetly and happily die; and might say with the Poet, certè coelum patet, ibimus illâc: and though much work be yet undone, yet [her] work is done; though she was not very long, yet she did much in a little time, and wrought hard for God while she had time. Christ died about the 33d. year of his age, (younger than she) and though much work was then to do, yet he said, I have finished that work that thou gavest me to do, John 17.4. so Paul, 2 Tim. 4.7.  
And now she is gone to her rest, Rev. 14.13. Isa. 57.1, 2. She sweetly slept in the Lord on Thursday, Decemb. 10. being that day just 25. years from her marriage in York, and was carried to the place appointed for all living, job 30.23. December 12. 1657. where she lies interred in the middle alley of Trinity Church in Hull. Papists take it for a great wonder that Stapleton their great controversal Divine, was born on the same day, whereon their Sir Thomas More died, and why may not we take notice, that this Saint died near Hull, the same day 25. years that she was married in York. And that, by a quite unexpected providence, her Daughter Dorothy was married the 
† On Decemb. 10. 1657. The Sun shone very bright, but that night the Moon was sore Eclipsed, and so it proved to be with us.  same day, whereon (but before) her Mother died; surely these Wheels are full of eyes: the Martyrs used to call their dying day their wedding day, and invite their Friends that day to their wedding; so this Saint was betrothed to Christ here, Hos. 2.19.20. but married to him at death, 
And others observe that the same day whereon Pelagius was born in Britain, Augustine was born in Africa, as Remarkable. God set a death's heads at our feast, as the Egyptians used.  her blessed marriage day. Mr. Firth of Mansfield, by a special providence lying then in Mr. shaw's house when she died, preached an excellent Sermon at her Funeral, (at which there was the greatest assembly of people that any remember, that they have seen in Hull at a Funeral for many years, as sometimes to Hezekiah, all Israel did her honour at her burial, 2 Chron. 32.33.) His Text was John 20.17. whence he observed that Covenant relations are soul quieting; and heart comforting relations, will comfort men against the departure of dearest Friends; which Sermon I wish that he would recollect and publish for the good of many. The last Sermon that ever she heard on Earth, was preached by her Husband, on that text, Isa. 56.5. being on the Lord's day in the afternoon, Decomb. 6. holding out comfort to Godly persons, that wanted some worldly privileges, as Sons and Daughters to comfort them here, and bear up their names when they are dead, yet God would give them far better privileges, than these, which would abundantly supply all other wants, even an everlasting name, which now she hath got in heaven: and though she hath not left any Children, but only daughters on Earth, (and we know that the word in Hebrew that signifies a male, 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  comes of a root, that signifies to remember and the word that signifies 
† 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  women, comes of a root that signifies to forget;) because males keep up the name of the family, which females cause to be forgotten, yet hath she left a sweet name 
† She was not filia terrae, Jer. 13.13. nor desired a name among the great men upon Earth. 1 Chron. 17.8. but looked after a name in Heaven, Luke 10.20. in the book of life, Phil. 4.3.  & savour on Earth, which will make her family to be remembered, for whom she had sent up formerly many servant prayers to heaven, and they shall find it; All her troubles and enemies, and dangers by Land and Sea could not cut her off, till her work was done, Rev. 11.7. and her hour come, john 7.30, & 8, 19, 20. God kept her to a day, but her soul being joyful embraced in the arms of her best and lasting Husband, and her body laid down in her bed of rest to sleep, till the better Resurrection of the just. Let us for a while draw the curtains quietly about her, and see what good we may get to ourselves by this sharp affliction: for the good and wise God would never have suffered any evil (either of sin or sorrow) to be in the world, but that he knew how to bring good out of it; and the Scripture tells us, that sad afflictions, (1.) before they come, are 1. appointed by God, they pass the great council of Heaven, God doth (and it's best he should) choose our afflictions, therefore they come wisely, 1 Thes. 1.3. 2 deserved by man, therefore come justly, Ezra. 9.13. (2.) when they come, 1. there is a great need of them, we would not strike a beast without need, much less would God strike his child, 1 Pet. 1.6. Without them, we should have been worse, 1 Cor. 11.32. therefore they come seasonably, 2. much good and benefit by them, Heb. 12.10. Psal. 119.67, 71. therefore they come profitably, 3. God limits, orders, guides them, therefore they come moderately, jer. 30.11, & 46, 28. so as they may prove great blessings here, job 5.17. Psal. 94.12. and may add to our glory hereafter; therefore they come happily, 2 Cor. 4.17. Rom. 8.18.  
And now, my dear and sweet Children, seeing the wise God hath taken from me the desire of my eyes, Ezek. 24.16. and your Mother from your head to day, 2 Kings 2.3, 5. seeing God hath cut off the one half of my heart, and one half of that root you grew upon; seeing our Master's rod is upon us, let us ply our Books, the Book of God's word, and of our own hearts; and learn some heavenly lessons: there lies not only a command upon me, a Father's duty, but also the trust reposed, and charge imposed on me by your Mother: let me advise you therefore often to look on this picture 
† She would never be persuaded to have her Picture drawn, while she was alive, I have now here drawn it, when she is dead, no wonder if it be but darkly and imperfectly; though she had very much of the image of God, both on her and in her.  of your dear Mother that I have here sadly limmed for your use, and when you view it, say as sometimes Boleslaus King of Poland, when he looked on his Father's Picture, oh said he, that I may not do any thing unworthy of such a Father; dress yourselves by this glass, so far as it's agreeable to the word, stick to the truth, as she did, both in times of persecution and other alluring temptations: I know that God (partly by her help) hath given you a large measure of knowledge for persons of your age and sex, but besides the tree of knowledge, look to the tree of life; build on the rock, by doing the word, Math. 7.24. john 13.17. add to your knowledge virtue, and not only moral virtue, but that (which some have questioned, whether it ever be called by the name of virtue in Scripture) the grace of life, 1 Pet. 3.7. Your body excels your estate, your soul excels your body, but grace excels the soul: for you are not happy because you have souls, but because you have grace, that good work, Phil. 1.6. that good thing, 1 Kings 14.13. such a beast and so foolish am I, that I doubt, if it had laid in my power, I should so badly have requited all her love, that I should have raised her again to have lived here on earth: but sure it's well for her that I could not; only I have here (though darkly) drawn her picture for my and your Consolation, and Imitation. I know you never paint yourselves, norwear any foolish pictures or garish attire, but yet I pray you wear this picture, and often remember the holy counsels and practice of such a Mother; there was a very sharp Law among the Romans, against parents for mal-education of their own Children; there lay action at law against any parent, and he might be sued, that did not bring up his Children carefully, because hereby not only the Children but the Commonwealth, and the Neighbours were injured; there was no action could lie against your Mother, nor I hope shall against me for this fault; and I am very confident so far as I have either seen by you or heard of you, that you will never prove such, as it was said of the Emperor Commodus Baffianus Caracolla, etc. that they were the shame of civil parents; I have gathered a nosegay for me and you to smell at, consisting (as you see) of 33. flowers, amongst 1000 d. that grew in the Garden of her life, (you may remember many more), and I shall here add 20. Lessons for me and you to take out and practice, and the rather because this rod (which did not come by chance, nor did it arise out of the dust, job 5.6. hath a loud voice, Micah. 6.9. Exod. 4.8.) doth call us aloud thereto. I say not that every one of these flowers is a certain sign of grace, and mark of salvation, but, as we say of Christ, that many things spoken of him in Scripture, may belong to others also but all of them jointly belong to none but the true Messiah; and of Antichrist, that some things spoken of him in Scripture, may belong to others, but all of them jointly belong to none but the Pope, (though in these our times many men that have plus fellis qudm humerorum, more heat, than head, more passion than discretion, call every one that is not just of their judgement, Antichristian & so often smite the lamb instead of the Beast): so may I say of these eiudences, that all of them belong to none but a real Saint. I would not have you overwhelmed with sorrow, so as to hurt yourselves, or hinder duty, as it did the Isralites, Exod. 6.9. your tears cannot help neither her, nor yourselves, but yet I cannot condemn you, nor would I myself be condemned, for being sensible of Gods sharp stroke, 
2 Sam. 1.24, 25. 2 King. 2.12.  and our great loss. If our Father had but spit in our face, should we not be ashamed? Numb. 12.14. when the Lord thus smites, should we then make mirth? Ezek. 21.10. If I see any in the fiery furnace, and not so much as the smell of fire upon their garments, I shall take it for a Miracle; Jesus Christ wept at the grave of Lazarus, and it was a clear sign of his love to him, John 11.35, 36. devout men made great lamentation, not for (but over) Stephen, Act. 8.2. who yet was as sure of Heaven, as any man alive could be, Act. 7.55, 56. Abraham came from his own tent, to Sarahs', to mourn for her being dead, Gen. 23.2. and she was the first that we read of in Scripture mourned-for: gratia non tollit sed attollit naturam. God forbids us not to mourn 
† Ezek. 24.16. So Joseph mourned for Jacob, Gen. 50.1, 3, 10. See John 11.31. Mark 5.38. The contrary is threatened as a curse, Jer. 22.18. Ezekiels not mourning, was only as a sign to the Jews that their Colamities should exceed all sorrow, Ezek. 24.16, 23.  so it be not as men without hope, though I confess, we had much more need with Peter and David, etc. to mourn more for our trangressions, than afflictions. That deep measure of sorrow was commanded for sin 
* The Schoolmen say, that sorrow for sin, aught to exceed all sorrows, 1. in Conatu, 2. in Extensione, 3. in appretiatione, 4. in intensione. He grieves with a witness, that grieves without a witness for his sin.  which was forbidden for affliction: compare Isa. 22.12. with Levit. 19.27, 28, & 21, 5. Deut. 14.1. they might not make themselves bald in their sorrow for the dead, but in their sorrow for sin, God called to it. She is now above our tears, so also is she above our praises; yet Solomon highly commends a virtuous woman, which thing the holy Ghost, registers, Prov. 31.10. etc. and the Septuagint (as I hinted) renders Prov. 10.7. thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, memoria justorum cum encomiis, and so the vulgar cum landibus, the memory of the just shall be with praises; Bernardus Bauhusins made a book in praise of the Virgin Mary, a large book, yet all of it, but one verse, he calls his book, (unius libri versus, unius versûs liber) only he changed this verse 1022. ways according (as he thought) to the number of the Stars; the verse was this, Tot tibi sunt dotes, virgo, quot sidera coelo. How do our Chronicles commend the wise of Archbishop Parker as a great example of humility, chastity, fidelity, etc. as also Magdalen the wife of Dr. Paraens, for that, after she was married, and 40. years of age, out of love to the Scriptures, she learned to read, and took such delight in the word, that she got much of it by heart: and many other virtuous women are much commended for our imitation. I am far from comparing this deceased servant, with the first, yet I think she was not exceeded by the last; or if so, yet as Josiah exceeded Hezekiah in some things, but was exceeded by him in others, so if in any thing they exceeded her, probably in other things she outstripped them; why may I not therefore commend her example to you, and to others? But my pen is full of sorrow, and drops apace: Let us come to such lessons as we may, to our profit, learn by this example, and sad providence.  
1. Learn we to be more weaned from this vain world, which is both uncertain, and uncertainty itself, 1 Tim. 6.17. not only unsatisfying, but vexeth with thorns and hinders satisfaction, 1 Tim. 6.10. not only unsanctifying, but hinders oftentimes sanctification, Math. 13.22. Let this sharp affliction teach us (for afflictions are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God's free Schoolmasters, Psal. 94.12. schola crucis schola lucis) let it (I say) teach us more to consider the emptiness and vanity of all these 
† Divitiae terrenae sunt paupertat is plenae.  things below: if life itself be so uncertain and short, what are all these things that depend upon it? Eccles. 1. & 12. as holy Clauger said Omnia praetereunt praeter amaere Deum. Let us not so plot for this world, as if it would never end; and so little regard the next world, as if it would never begin; as if we were pilgrims and strangers in the next world, and only at home here. That will in some measure be true of us, which was said of our King Henry the 2d; Cui satis ad votum non esseut omnia terroe Climata; terra modo sufficit octo pedum; 
He, whom alive the world could scarce suffice, 
Psal. 62.9, & 146, 4. & 131, 2.   
When dead in eight-foot earth, contened lies.   
Though the South wind be hot and dry, and the North wind cold and moist, yet every wind blows good and profit, to those who can gain by losses and by death; and therefore, let it blow, Cant. 4.16.  
2. Be we humbled that we got no more good by her alive by her heavenly discourse and example. Plato & Xenophon thought it fit and profitable, that men's speeches at meals should be written, (as Luther's, Colloquia mensalia, his table talk is printed,) had we well observed this, what good might we have got? Let us yet gather up some crumbs, such as we can remember: better late thrive, than never.  
3. Let me (who have now so many obligations from God, and your Mother upon me) charge you as holy Mr. Bolton, on his deathbed, did his 5. Children, that you do not dare to appear before God, and her, at the great day in an unregenerate estate.  
4. Redeem we our time; be careful how we spend every day, which may be our last. When that good old man was invited to a feast on the morrow, he answered, Ego à multis annis crastinum non habui; It's long since I had a morrow (said he). If a Heathen Emperor would bewail any day which he had spent, and could not remember some good that he had done, saying, Diem perdidi, 
† Nulla dies sine lineâ.  oh how much more we Christians! if heathen Seneca could say, Non multum temporis habemus sed multum perdimus, we rather wast time, then want it, & hoc animo tibi hane epistolam scribo, tanquam cum maximè scribentem mors evocatura sit: let us redeem our time from sin, and vanity, for God and piery. When I have sometimes said to her (that now triumphs,) we are as sure to part and die, as if it was just now in doing, and others were at this hour carrying us to our graves, how would she have been affected, and stirred up therefore to improve her time for heaven while she had it.  
5. Let us have a care so to live as we need not fear death, 
Bernard saith that he heard his Brother Gerard, when just in dying, rejoice and triumphing say, Jam mors mihi non stimulus sed jubilus.  or (to use holy Mr. Steph. Marshals Phrase) so to believe in Christ rather, as not to be afraid of death, knowing that death ends a godly man's death, and not his life: get we our oil ready in our vessels that when the bridegroom calls he may find us ready, having nothing to do but to die.  
6. Lay we our hands on out mouths, hold our peace, submit we to Gods will, which we have prayed may be done on earth, let us not think to call God to account for any of his works, before our tribunal who must shortly call us to account: let not our weakness and folly dispute with God's infinite wisdom, and say to that great King, Why dost thou thus? but rather say, Good is the word and work of the Lord; (I said nothing because thou didst it, Psal. 39.9.) The Lord gave, and the Lord rook away, and Blessed be the name of the Lord, as well for taking away as for giving, job 1.21. Say we, There is infinite wisdom, goodness, mercy, faithfulness in this stroke; therefore seeing its Gods will, let it be our will, for had that great Physician that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that jehova Rophe, Mal. 4.2. been so pleased, she had not now died; Remember that saying of Luther to Melancthon, Monendus est Philippus, ut desinat esse Mundi gubernator; when Melancthon was sad about the Church's troubles, Let God alone to govern the world (said he): let God choose our afflictions for us, that may do what he will, that will do what is best; & though we do not so well know yet (till all the wheels of Providence further move) what God means, and why he doth (as perhaps we think,) lay his hands cross, and therefore with joseph we desire to remove them, Gen. 48.17. yet we shall know hereafter God's meaning better, Joh. 13.7. and find that God did it wisely, Gen. 48.14. and in very faithfulness, Psal. 119.75. and perhaps say periissemus nisi periissemus. Tiberius' the second, (a good Emperor) by taking up a cross, found a masse of treasure under it; so may we in time find benefit by this cross, Psal. 119.71.  
7. Let us look as well at the bright side of the cloud, and not only at the dark side; thanksgiving is a duty not only limited to mercies, but required in afflictions, 1 Thess. 5.18. job 1.21. we must glorify God in the very fires, Isa. 24.15. This would stop the floodgates of all immoderate sorrow; you know your habitation is very near the ebbings and flow of the Sea, and we see the flowing is useful, as well as the ebbing, but if it overflow the banks, than its dangerous and hurtful. So look we as well, at our abundance of undeserved mercies as at this ten times deserved cross, as (1.) we had the society of this servant of God many years, I had her 25 years to a day. God might have called for his own the first hour: may not the Lord do with his own what he will? Themistocles invited many Philosophers to supper, and borrowed all his dishes: in the midst of the supper, the owner sends for the one half of them; Can you endure this disgrace, said the Philosophers? Yes (said he) very well, for he might have sent justly for them all. God hath left to you a Father, and to me Children, still to both of us Friends, sweet Christian Friends (which the Scripture calls necessaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 10.24.) nay more, hath not taken away Himself from 
† Fas nobis non est de fortunâ queri, salvo Christo & promissionibus evangelil. Salvo Christo, salva sunt omnia.  us, this was David's comfort at Ziglag, when goods, wives, all were gone, Town burnt, Soldier's ready to stone him, yet God was not gone, 1 Sam. 30.6. he still affords us his Gospel, Promises, Spirit, his Son; and not only a Competency in this world, but the tenders and hopes of a kingdom in heaven, (2.) Look down below us, what others want, what sorer afflictions they bear, what greater troubles they have endured: see Martyrs, remember Musculus (of whom you have read at large) a learned holy Minister, forced to wove for his living; and, turned out there, forced to dig in the ditch; a pad of straw for his bed. See those Scripture- Martyrs Heb. 11. Remember David's troubles and sorrows, Psal. 69. near perishing, Psal. 119.92. see job, eminent for piety and as eminent for afflictions; nay Jesus Christ himself a man all of sorrows, Isa. 53.3. God had one son without sin, but none without sorrow; unum sine 
† Unum sine corruptione nullum sine corruption. Omnis Christianus est Crucianus juther.  flagitio, nulium six flagello. Read over the book of Lamentations, think of our Brothers in Piedmont and Poland, etc. at this day: nay see the lot of all the Lords people, Heb. 12.8. Acts 14.22. (3.) To quiet our hearts, see Gods wise over ruling providence in it, that order all things to the falling of a sparrow, Math. 10.29, 30. its he appointed it, 1 Thess. 1.3. he ordered it so, that she died not (as many precious men) in the Sea, or from home, but in our arms, 
1 Sam. 7.14, 15.  (4.) Afflictions are part of God's Covenant with us, he hath promised them in mercy to us with his Son: He that promised that he would not condemn us, yet pomised to correct us, Psal. 89.31, 32, 33. (5.) God's loving-kindness remains still: we have lost a Friend but not a God, Jer. 30. & 46, 28. (6.) God hath neither done her nor us any wrong: He had best right to her, and had fitted her for himself, and said, That he would have her where he is, john 17.24. 
Exod. 33.32. Isa. 49.1.  not only God knew her name, but in Scripture Phrase, God knew her by her name, (which is much sweeter), and he called for her by her name, (7.) She died not as a fool dieth, 2 Sam. 3.33. we had no such cause to mourn, as David for a wicked Absolom, whose destruction he might justly fear: she went but from the lower, to the higher house, to her Father and our Father, John 20.17. And therefore in regard of her it may be said, as Christ said, if we loved her, we would rejoice because she is gone to the Father, John 14.28. It's sweet when God fits 
† When God calls us from death to life, before God calls us from life to death. 1 Joh. 3.14.  before, he calls us away, (8.) Consider we the Change that she hath made; lest us, for better Friends: she dearly loved the people of God, now she is with only Saints, and they freed from corruption and temptation. Doctor Taylor blessed God that ever he came to prison, because there he had the company of that Angel of God, Mr. Bradford. Oh what is Heaven then? Themistocles about to sell some Land, bid the Crier proclaim, that who everwould buy it, should have good Neighbours, as if they added to the worth of the purchase. Oh how sweet, is a Heaven full of blessed Saints! for Christ to be here with Paul is great security, but for Paul to be with Christ is perfect felicity. She could not here see God's face and live, Exod. 33.20, 22. therefore she was willing with Augustin to die, that she might see it, and that more clearly, (9) The very body now laid to sleep, shall rise again: 
† Hence some think that Sarah is 8. times in one Chapter, called Abraham's dead. Gen. 23. because of the hope of the resurrection. Fiducia Christianorum, resurrectio mortuorum. Tertull.  this Paul fully proves, 1 Cor. 15. and not only a mortal and a corruptible body, but (as pointing to himself,) he saith (this) mortal shall put on immortality, and (this) corruptible, 1 Cor. 15.53. Credo resurrectionem hujus carnis, said the Primitive Saints, job 19.25, 26, 27. See how Christ confutes the Sadduces, Math. 22.29, 30. yea and she shall rise again, though with the same body, yet far more glorious; as the same bell new cast: as iron fomerly rusty, now glossy in the smith's forge, is still the same, yet more glorious, so shall the Saints bodies be like Christ's glorious body, Phil. 3.21.1 Cor. 15.53. etc. No more thirst, hunger, or sorrow, Rev. 7.16, 17, & 21.4. no more death but shall be as the Angels, Luke 20.36. Ejus est timere mortem qui ad Christum nolit ire, said Cyprian, let them fear death who are loath go to God: (10.) Though she shall not return to us, yet we shall go to her, 2 Sam. 12.23.  
8. Let us lay hold on eternal life, make sure of salvation, 1 Tim. 6.12. We cannot make sure our houses, our Estates, our Friends, our lives, but we may make our election and salvation sure, which is far more sweet and needful, 2 Pet. 1.10. consider how short our time is here. The last week we enjoyed her, now her seat here is empty, as sometimes david's was at the feast, 1 Sam. 20.18. but she is placed for eternity, let our thoughts much run upon eternity. It's said that Mr. Wood after some holy discourse, being at dinner, fell a musing, and cried out for near half a quarter of an hour together, (for ever, for ever). A great 
† Sir. T.M.  man of this Nation being in prison for that which he called his Conscience, his Lady coming to him, did chide him, that he would not do as others did, and so live at his own gallant house with his wife and children; Wife (said he) if I should do so, how long think you I might live; I think said she, you may live these 20 years; well said he, it is but 20 years, (and yet it's not likely that I should live so long,) yet they would end, but I must be after that for ever and ever. Mind we eternity; if that (as once one said) be well looked to, all is well looked to.  
9 Let us lay up some Cordials against our own death, which may comfort us in such an hour. First Cordial, Consider that though death (which is unavoidable) will break many near bonds, as (1.) the union twixt near kinted and acquaintance, nay twixt Mother and Children, which are one blood, (2.) yea nearer, the union twixt Husband and Wife which are one flesh; nay (3.) yet nearer, union twixt body and soul which are one person, yet there are 3 better unions or bonds which death cannot break, as (1.) the bond of the Covenant twixt God and his people: the Covenant is everlasting though we be mortal and die, jer. 32.40. Many hundreds of years after Abraham Isaac and jacob were dead, yet God saith, that he was still their God, [I am, and Math. 22.31, 32.] namely their God in Covenant, and they then alive to him; God is as well their God, when they are rotting in their graves, as when flourishing in their houses: God promised jacob, Gen. 46.4. that he would go down with him into Egypt, and he would (surely) bring him up again, yet jacob was dead ere he was brought out of Egpyt, but Gods promise still was of force, (2.) the bond of union twixt the believing soul and Jesus; this marriage-knot, death cannot break. When Christ died, death separated twixt his body in josephs' tomb, and his soul in paradise; yet the union with the godhead was as firm as ever, so here, though the natural union twixt soul and body may be dissolved by death, yet not the Mystical union twixt the soul and Christ: (3.) the bond twixt the soul and eternal life, is not dissolved by death, the believer hath not only right to it by purchase, promise, etc. but hath possession, the beginning of eternal life already, earnest of heaven here, John 3, 36. and though temporal life, may fail, yet this other here begun, will never end. Some tell us of a temporal Kingdom of Christ, that must only last certain years, is yet to begin and must have an end: but the Scripture saith that it's begun (not after, but in the days of those Kings) Dan. 2.44. and shall last for ever, even for ever, and ever, Dan. 7.18. (so shall the believers eternal life, here begun, never end.) 2d. Cordial, that though the grave be our long home, yet it is not our lasting home, it's our long home, Eccles. 12.5. but not our last home. A godly man doth, as Myconius writ to Luther, mori vitaliter, non lethaliter, dies to live: he dies as corn dies to spring again, and that more gloriously; as a grain of wheat cast into the ground, riseth again with more beauty, blade and ear, 1 Cor. 15. 20, 21. 3d. Cordial; Consider, that to godly men death is not an eeven bargain, but great gain, Phil. 1.21. The sting of death is gone, but the honey is still to be reaped: all ill is gone by death, it cures them of all sin, sorrow, possibility of sinning or suffering from man or devil. Christ our Samson hath slain this Lion death, and brought us honey out of the carcase of it; we not only may, but we must needs die, 2 Sam. 14.14. must is for this King. We use to say that necessity hath no law, but for death there is both necessity and law; necessity, by reason of our constitution and corruption, our bodies are like tents patched up of a few bony sticks, covered over with skin and flesh: our food and clothing show our death, we feed on dead beasts, and often wear their hides and fleece; death was born with us into the world, rocked with us in the cradle, bred in the bone, will nor out of the flesh; we travel, work, lodge, lie down with it daily, we cannot out run it; but especially sin hath so fretted all the threads of our garment, that it easily falls in pieces: we do not die because we are sick, but because we have sinned; yea though Christ hath not taken away the course of death, yet hath he taken away the curse of death, and made it to be every way for our advantage. We do not think it any loss to part with an ague, the stone, etc. cold water out of our shoes: no more loss hath a godly man by dying; it's our perfection, Luke 13.32. not our destruction; a way to rest, Rev. 4.13. not ruin; it brings us home, 2 Cor. 5: to our kingdomg. Fourth Cordial, Consider, that to a godly man, death is a most happy change, job 14.14. thereby is neither body quite lost, nor soul lost; we lose not our friends, nor any goods that we have need of, or use of, 
Prests' wife of Exeter.  (for as that Exeter-Martyr said, In Heaven money bears no worth, is not currant); we shall then (and not till then) be above ordinances, 1. We shall need no repentance, etc. shall have better houses, friends, etc. Here are nothing but changes, sorrow and joy, health and sickness, changes in body soul and estate; but death ends all changes, there shall be no more. 5. Cordial, Though here we part, and lie down in several beds at night, and at several hours, yet we shall comfortably meet again in the morning, 1 Thess. 4.17. Psal. 49.14. My dear and tender 
(a) Who died in. December, 1634.  father, and my only 
(b) January, 1636.  son lie interred at Bradfield, where I was born in the Westriding of Yorkshire. My dear and loving 
(c) January, 1652.  mother lies interred at Pattrington in the Eastriding of of Yorkshire, where my eldest daughter and husband (Mr. Matthew Woodell) than Pastor there, didolive. And now my dear and precious 
(d) December, 1657.  wife, I interred in Hull: and where we shall be sown in the Earth, the only wise God knows: but err long all the Eagles shall flock to the carcase, Luke 17.37. sixth Cordial, Consider, though the stream be gone, yet the fountain is as full as ever: we that live in Hull, oft times see the cocks that convey water to private houses, cut off, yet still men may freely go to the spring; so we have a God, a Christ, a promise still, as fresh, as full as ever; Open our mouths wide, suck honey out of this rock, God careth for us, 1 Pet. 5.7. Nimis avarus cui Deus non sufficit, he is too covetous whom a God cannot suffice: Luther said, Lord do with me what thou wilt, since thou hast pardoned my sin.  
10. Learn we to price God's Ordinances, as this deceased Saint did above her necessary food. When Christ was hungry, Mark 11.12. and went to a figtree and found no fruit to eat, v. 13. yet when he came to the City jerusalem, v. 15. he went not (that we read of) to any victualling house, but to the Temple, and taught, showing it was his meat and drink to be doing his fathers will. In former times want of bread was England's misery: we read in Queen Elizabeth's days, that such a man was one of the 4. or 5. Preachers in such or such a County; in her days Mr. Tavern●ur Sheriff of Oxfordshire, did in Charity (not ostentation saith Mr. Fuller) give the Scholars a Sermon at St. Mary's in Oxford, with his Gold chain and sword. And before that, in King Henry the 8. and Queen Mary's days, how would some have given whole cartload of hay or corn for a few Chapters in the New Testament. But alas, our fault is surfeiting, contempt and loathing of the Manna, as it's said of us in regard of ears of corn, That if there be much scarcity of corn, the poor pine; if great plenty and cheapness, the rich repine: so it's for soul-food, When great store of it, many slight it. Heretofore was sad perfecution: when joan Clerk (said to be a godly woman) was forced by the bloody Papists to set fire to burn her dear Father William Tylsworth, who was burnt for the Gospel at Amersham in Buckinghamshire, and many suffered much for private meetings wherein they did pray for themselves, the Church and State: but now we are in more danger of slighting, or of hypocrisy; to profess the Gospel and the service of God only for reward, (which Antigonus so condemned) yea for reward and advantage amongst men; nay many in these days, that in times of persecution seemed forward, are now Apostatised, and gone back. Diogenes once in a great assembly went backward, at which all the people laughed him to scorn; whereupon he told them that They might rather be ashamed, who had so long gone backward, and declined from good manners and conversation; oh! how many hath Satan cheated and seduced of late from the ordinances, and holy practices!  
11. Learn from her, to be very tender and watchful against the least sin: how afraid was she of the very appearance of evil? how did she mourn for original sin, which both is in its nature a sin cross to God's pure law, 1 John 3.4. defiling our whole natures; and the sruit and effect of sin, 
Dr. Prideaux.  as Adam's sin, which (as a learned man saith) was peccatum originans, ours peccatum originale, & the cause of sin, the spring of our actual sins. How did that poor woman cry to King Solomon, of a dead child found in her bosom; so may we, (though not quite dead) yet, of that deadness in our hearts to what is good, as Paul, Rom. 7.24. that while we carry a dying body without, we are pestered with a body of death within; nay alas, often we are guilty of much sin in our inside, when it appears not yet in our practice. Christ said to judas, john 13.27. What thou dost, etc. He was then doing, viz. betraying, murdering of Christ, whilst he was at supper, 
There are not only strong bony sins (so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notes.) Amos 5.12. But sins of omission, which Bishop Usher so Complained of.  he was murdering of Christ inwardly; what sin we would do, but cannot, dare not, or are prevented, that we do in God's account, Josh. 24, 9 Balak is said to war against Israel, because he gladly would, but durst not: so speculative adultery, Math. 5.28. and heart-murder, 1 John 3.15. is loathsome to God. Mr. Howel tells it as a strange thing, that a Serpent was found in the heart of an English man, when he was dead; but alas, this old Serpent is by sad experience found to have too much power in many of our hearts whilst alive: labour to withstand the first beginnings of sin, else you will find (though you are no great Logicians) that if you yield the Premises, you cannot deny the Conclusion. Austin saith that his good Mother Monica by sipping and supping when she filled the cup to others, came at last to take a cup of nimis sometimes.  
12. Learn from her to love godliness above all empty vanities and fading joys: I do not discommend decency in your garb (our Chronicles tells us that starching is but an invention brought out of Flanders hither by Mrs. Dinghen in the year 1564. not a 100d. years since) nor the use of lawful things in a right way, but look upon piety and godliness as your life, 1 Pet. 3.7. And your choicest Ornament, 1 Pet. 3.3, 4, 5. as you know that was the very joy of the heart of your dear Mother. Diogenes could say of a fair woman without virtue, ôh quàm bona domus, sed malus hospes: but make you Moses choice, Heb. 11.25. and David's choice, Psal. 4.6, 7. account not gain to be godliness, but godliness to be your gain, 1 Tim. 6.5, 6. Learn from her not to content yourselves with glittering, yet dead moral virtues, which very Heathens had, (though Austin and Prosper deny that) but look to living saving and distinguishing graces: you know how careful she was this way, though she was well furnished with moral virtues. Scipio (that gallant Roman and Conqueror of Africa) had a Son that had nothing of the worth of the Father, but only his name: he was cowardly and dissolute, who coming into the Senate-house with a ring on his finger, having his Father's picture livelily engraven, the Council made an Act of State, forbidding him to wear that ring, who would not imitate his Father's virtues: and Alexander seeing a Cowardly Soldier of his own name, bade him be valiant or forsake his name. I have not hitherto had any discomfort in you, nor any visible grounds of fears; yet I beseech you, let her that is dead, but yet speaketh, prevail with you, not to sit down in any State, that may consist with reprobation and damnation; love the power of godliness.  
13. Seeing we have parted (though to her advantage) with such a helper, adviser, etc. learn we to run more to God, to fly to Christ for Counsel, and support, daily; and lean less to Creature Comforts, (which Luther calls consolatiunculae Creaturulae;) Christ (said the dying Martyr in his Letter to his sad wife) will rock the cradle, wash the dishes, do all for thee that thou wantest; if we thus run to him here, we may sweetly resign up ourselves to him hereaster, and say with Wigandus, Do sordes morti; caetera, Christ, tibi. Hos. 6.1. Be sure to make God your friend (other friends we see will leave us) and whosoever hath him a friend in Heaven, shall not want friends on Earth, as namely his own conscience within; godly men, so far as regenerate; yea ungodly men so far as good, Prov. 16.7. As Cyrus, Darius, Ez. 6. etc.  
14. Learn we to be willing to be at God's disposing, in what condition he sees fit: we are worst when we are at our own disposing, and best when at Gods; trust God, who hath been with us in the six troubles, that he will be with us in the seventh; yea through the fire and water, Isa. 43.2. It's good Scripture- Logic for a Saint to argue thus, God hath done thus for us, therefore do for us still O Lord: thus Psal. 85.1, 2, 3, 4. in the 3 first verses are six [Hasts] thou hast, thou hast, etc. and all to usher in the fourth verse, therefore do for us still. Numb. 14.19. thou hast pardoned, therefore do pardon, 1 Sam. 17.37. 2 Cor. 1.10.  
15. It draws towards evening, let us be packing up, pack up all our Comforts in God, and then we shall never lose them, Ipse unus (saith Austin) erit tibi omnia, quia in ipso uno beno, insunt bona omnia; quiet not ourselves in any riches on this side infinite; nor in any gold on this side Eliphaz. his gold, God himself, job 22.25. nor in any thing that may consist with hell. Plutarch tells of a great Gentlewoman of jonia, that shown to the wife of Photion all her rich treasure, pearls and jewels which she had: Photions' wife again showed to her, her Husband, saying all my riches and jewels are in my Husband, so should we say of God, 
Habet omnia qui haber habentem onania.  Psal. 73.25. and with Bernard, ipse deus sufficit ad praemium. When the States of Venice shown to the Spanish Ambassador the rich treasury of St. Mark (as they call it) in Venice, which is so cried up through the world; the Ambassador groped underneath to see if it had any bottom, and being asked why? he answered, my Master the King of Spain his treasure differs from yours, for his hath no bottom, (meaning the Indies). We may soon find a bottom and a vanity in all earthly, but not in God, not in Heavenly treasures, which are unsearchable, Eph. 3.8. The mother of john Galear, Duke of Milan, when her husband was dead, caused a Coin to be stamped with this Motto [Sola facta, solum deum sequor]: while her husband lived, he too much doted and trusted on him, (as perhaps she did 1 Tim, 5.5.) but now found that she got good by that which she thought would have been her ruin: it made her more pack up all her Comforts in God.  
16. Take heed in these seducing times, that you be not drawn aside, from the faith which you have been taught, Col. 2.7. hold fast the form of sound words, 
2 Pet. 3.17.  2 Tim 1.13. Many much delight in new and strange words, and love 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, affect new and uncouth expressions, which Austin of old and Luther since observed, are very prejudicial to the truth, and usually when men Coin now Pharses, they are about to forge some new Doctrines, 
Did we more mourn aright for our sins, we should prevail for the removing this unclean spirit of error out of our Land: compare Zach. 12.12, 13, 14, with 23, 2.  non parum interest ad Christianam venitatem, quibus verbis utamur, saith Austin, quia ex mutatâ temerè phrasi secuta esi dogmatum mutatio. Satan that old Serpent is subtle and hat hhis Methods, depths, devices; and hath his factors lying in every corner, with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, plausible words and fair speeches fine phrases, Rom. 16.18. such as have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 4.14. their cog sleights, toilsome craft, and Methods & all to deceive; take heed of itching ears, 2 Tim. 4.3, 4. harken to whole some words, and doctrine that is according to godliness, 1 Tim. 6.3. you know how sound, how established, and careful she was this way whom no thing would divert, but like that devout pilgrim, travelling to jerusalem, and by the way visiting many Stately Cities, Towns, Buildings, etc. and meeting with many friendly entertainments, yet would still say, I must not stay here, this is not jerusalem: and so, do you and I.  
17. Prepare we for our own death, that we may not be dismayed and troubled thereat which is approaching and inevitable. God hath given us fair warnings to prepare for death, both by this breach in our own family, by the great mortality in these days in the Country and Nation about us, yea death is in our own backs and bones. When Christ was transfigured on the mountain, Moses and Elia (long since departed hence) talked with him, & would you know what discourse they there had? the text tells us; it was about death, Luke 9.30, 31. well may we then often seriously meditate of it, and yet how backward are we herein, Deut. 32.29. Lament. 1.9. How prone to forget our latter end, like men in two boats on a river, they in the one boat see the other, as they think, go swiftly; but their own boat seems to stand still, or move but slowly, so we see others dying and decaying, yet are we prone to think that we may still live long; but alas, Omnia sunt hominum tenui pendentia filo, Et subito casu quae valuêre ruunt: Now to enccu age us against the time that death come and seize on us, Consider of these 7 meditations. (1.) that Jesus Christ hath gone through the grave and sweetened it, taken away all curse from it, and made it a sweet bed to sleep in for a time, Isa. 57.1, 2. The Welsh men were never use to fly, till their General or Leader fly: shall we be afraid to follow such a Leader, who will be with us, though we go through the valley of the shadow of death. (2.) As Christ hath sanctified the grave, so he hath provided mansions and resting places for his in glory, and is gone before, to welcome us to glory: as he came for us, from Heaven to Earth, so is he gone for us from Earth to Heaven to intercede for us in life, and to entertain us at death: we shall not be strangers there, john 14.2, 3. (3.) Our debt is fully paid, we are not in danger of any arrest, or prison, our sins are fully paid for, to the utmost farthing: our sins though many, are but the sins of men, but the satisfaction is by the payment of God-Man; who gave not his Heaven and Earth but his very Self to pay to the full. (4.) Consider that we are not to stand and appear in our own rags, but in such a robe wherein God himself can find no spot, and therefore may rejoice in the thought of that appearing before God, Rev. 19.7, 8. [Let us be glad and rejoice, etc. and why? to her was granted, that she should be arrayed in fine linen clean and white, which is the righteousness of the Saints.] (5.) we shall not die (for our times are not in men's, but in God's hands, Psal. 31.15.) till Gods work be wrought in us; and till his work be wrought by us; till his work be wrought in us, and so we fit to die; 
As Christ took not away the being but the reigning of sin, so neither took he away the being but the hurt of death: sin in the godly is like those beasts, Dan. 7.12. whose dominion was taken away, but their being is prolonged for a time.  like ripe fruit, fit for the barn, job 5.26. and till we have finished our work, john 17.4. The work of payment and purchase is by Christ, fully wrought for us; and that work of duty and obedience that God hath sent us into the world to do in our generation, shall be wrought by us, we shall finish our testimony ere we depart, Rev. 11.7. (6.) Death when it comes, will be our very good Friend, (as old Mr. jordan used to say) it will not kill a Saint but kill his sin, (non mors hominis, sed peccati;) sin brought in death into the world, and death carries sin out of the world. Christ doth that for us by death, which he did not do by grace for us, at our first conversion; for than he took away the reigning, but never till the wall fall down by death, the in-being of sin; death, is to such the outlet to sin and sorrow, and the inlet to perfect glory, mors est sepulcrum peccati: And death will do that for us, which all Friends and Physicians could not do to the body, cure us of all pains, diseases, etc. as Hugh Laverock and john Aprice, two Martyrs in Queen Mary's days burnt at Stratford-Bow, whereof one was blind, the other lame; one said to the other, Be of Comfort Brother, My Lord of London is our good Physician, he will help you to legs, and me to eyes for ever. (7.) Fear not the pains of death, see the joy of the Martyrs in their death: Remember how patiently, comfortably, cheerfully, this servant of the Lord died; you are frequent in reading the book of Martyrs; see how old Latimer, when ready to suffer, urged that promise, 1 Cor. 10.13. God is faithful, who will not suffer you to be tempted, above that you are able, etc.  
18. Search we our hearts, Lam. 3.39, 40. and beg we of God to know why the Lord contends with us, what jonah, what cursed thing there is amongst us provohing the Lord, job 10.2. Learn we the voice of the rod; for we may say of sin, what Martha said to Jesus, John 11.21. if sin had not been here, our dear Relation had not died.  
19 Seeing we are under the Lord's rod, let us more avoid, and watch against our sins: learn we the sweet lesson of Elihu, job 34.31, 32. Surely its meet to say unto God, I have born chastisement, I will not offend any more, etc. And that of Christ, John 5.14. The Lord puts us in this boiling pot to take away our scum, Ezek. 24.6. puts us in the furnace to take away our dross, Isa. 1.25. into the water, to whiten us, Dan. 11.35.  
20. God whips us to sharpen us in the ways of God, we have gone too slow a pace, let us now be zealous and amend Rev. 3.19. per vineula cresco, is the Saint's motto; they grow better by afflictions.  
And now as joseph sometimes put off his prison Garments, when he went in to King Pharaoh, and put on his robes; so this Friend of Christ, hath put off the rags of mortality, and put on the robes of immortality. And if we had such an officer in use amongst us, as once was amongst the Greeks, which did measure the monuments of persons, when they were dead according to their virtues, and good conversation in their life, then might she have had a chief Sepulchre, 2 Chron. 32.33. Sic mihi contingat vivere sicque mori; 
So let me live, so let me die,  
That I may live eternally.  
Discupio solvi, tecumque O Christe manere:  
Portio fac regni sim quotacunque tui.  Beza. 
Horribilis mors est? fateor; sed proxima vita est,  
Ad quam te Christi gratia certa vocat.  
Praesto est de Satanâ, peccâto, & morte triumphans  
Christus; ad hunc igitur laeta alacrisque migra.  Musculus.  
I may now say, what a Pious and Learned man said before me, and so conclude.— 
Quae mihi vita fuit, dulci cum conjuge fugit,  
(Proh dolour!) infelix ut felicissimus idem,  
Quòd sic uxori monumentum fio sepultae.  Mr. Dugard.  
FINIS.   

Courteous Reader, These Books following are Printed for Nath. Brooks, and are to be sold at his Shop at the Angel in Cornhill.  

Excellent Tracts in Divinity, Controversy, Sermons, Devotions.  
1. THe Catholic History collected and gathered out of Scripture, Counsels, and Ancients Fathers; in answer to Dr. Vanes Lost Sheep returned home: by Edward Chesensale Esq Octavo.  
2. Bishop Morton on the Sacrament, in Folio.  
3. The Grand Sacrilege of the Church of Rome, in taking away the sacred Cup from the Laity at the Lords Table; by Dr. Featly D. D. Quarto.  
4. The Quakers Cause at second hearing, being a full answer to their Tenets.  
5. Re-assertion of Grace: Vindiciae Evangelii, or the Vindication of the Gospel: or a Reply to Mr. Anthony Burgess Vindiciae Legis, and to Mr. Rutherford: by Robert Town.  
6. Anabaptists anatomised and silenced: or a dispute with Master Tombs, by Mr. J. Crag: where all may receive clear satisfaction in that controversy: the best extant. Octavo.  
7. The Zealous Magistrate: a Sermon by T. Threscot. Quarto.  
8. Britannia Rediviva, a Sermon before the Judges, August 1648. by J. Shaw Minister of Hull.  
9 The Princess Royal, in a Sermon before the Judges, March. 24. by J. Shaw.  
10. Judgement set, and books opened, Religion tried, whether it be of God or men, in several Sermons: by J. Webster. Quarto.  
11. Israel's Redemption, or the Prophetical History of our Saviour's Kingdom on Earth: by K. Matton.  
12. The Cause and Cure of Ignorance, Error and profaneness: or a more hopeful way to Grace and Salvation. by K. Young, Octavo.  
13. A Bridle for the Times, tending to still the murmuring, to settle the wavering, to stay the wand'ring, and to strengthen the fainting: by I. Brinsley of Yarmouth.  
14. Comforts against the fear of Death; wherein are discovered several Evidences of the work of Grace: by I. Collins of Norwich.  
15. jacobs' Seed: or, the excellency of seeking God by prayer, by jer. Burroughs.  
16. The sum of Practical Divinity; or, the Grounds of Religion in a Catechistical way, by Mr. Christopher Love late Minister of the Gospel: a useful piece.  
27. Heaven and Earth shaken; a Treatise showing how Kings, and Princes, their Governments are turned and changed, by I. Davis Minister in Dover: admirably useful, and seriously to be considered in these times.  
18. The Treasure of the soul; wherein are tanght, by dying to sin, to attain to the perfect love of God.  
19 A Trearise of Contentation fit for these sad and troublesome times; by I. Hall, Bishop of Norwich.  
20. Select thoughts: or, choice Helps for a pious spirit; beholding the excellency of her Lord Jesus; by I. Hall, Bishop of Norwich.  
21. The Holy Order, or Fraternity of Mourners in Zion; to which is added, Songs in the night, or cheerfulness under afflictions; by I. Hall, Bishop of Norwich.  
22. The Celestial Lamp, enlightening every distressed Soul from the depth of everlasting darkness: by T. Fetisplace.   

Excellent Treatises in the Mathematics, Geometry, of Artithmetick, Surveying, and other Arts or Mechanics.  
23. The incomparable Treatise of Tactometria, seu Tetagmenometria; or, the Geometry of Regulars, practically proposed; after a new and most expeditious manner, (together with the Natural or Vulgar, by way of mensurall comparison) and in the Solids, not only in respect of Magnitude or Dimension, but also of Gravity or Ponderosity, according to any Metal assigned: together with usual experiements of Measures and Weight, observations on Gauging, useful for those that are practised in the Art Metricald: by T. Wibard.  
24. Tectonicum, showing the exact measuring of all manner of Land, Squares, Timber, Stone, Steeples, Pillars, Globes; as also the making and use of the Carpenter's Rule, etc. fit to be known by all Surveyors, Land-meters, Joiner's, Carpenters and Masons: by L. Diggs.  
25. The unparalled work for ease and expedition, entitled, The Exact Surveyor: or, the whole Art of Surveying of Land, showing how to plot all manner of Grounds, whether small Enclosures, Champain, Plain, Wood Lands, or Mountains, by the Plain Table; as also how to find the Area, or Content of any Land, to Protect, Reduce, or Divide the same; as also to take the Plot or Chartley, to make a map of any Manor, whether according to Rathburne, or any other Eminent Surveyors Method: a Book excellently useful for those that sell, purchase, or are otherwise employed about Buildings: by J. Eyre.  
26. Moor's Arithmethick: discovering the secrets of that Art, in Number and Species; in two Books, the first teaching by precept and example, the ordinary Operations in Numbers, Whole and Broken. The Rules of practice, Interest, and performed in a more facile manner by Decimals, than hitherto hath been published; the excellency and new practice and use of Logarithmes, Nepayres Bones. The second, the great Rule of Algebra, in Species, resolving all Arithmetical Questions by Supposition.  
27. The golden Treatise of Arithmetic, Natural and Artificial, or Decimals; the Theory and Practice united in a Sympathoticall Proportion, betwixt Lines and Numbers, in their Quantities and Qualities, as in respect of Form, Figure, Magnitude, and Affection; demonstrated by Geometry, illustrated by Calculations, and confirmed with variety of Examples in every Species; made compendious and easy for Merchants, Citizens, Seamen, Accomptants, etc. by Th. Wilsford, Corrector of the last Edition of Record.  
28. Semigragphy, or the Art of Short Writing, as it hath been proved by many hundreds in the City of London, and other places, by them practised, and acknowledged to be the easiest, exactest, and swiftest method; the meanest capacity by the help of this Book, with a few hours practice, may attain to a perfection in this Art: by jer. Richardo, Author and Teacher thereof, dwelling in Swithings-Lane in London.  
29. Milk for Children; a plain and easy method, teaching to read and write, useful for Schools and Families, by L. Thomas, D. D.  
30. The Painting of the Ancients; the History of the beginning, progress, and consummating of the practice of that noble Art of Painting; by F. junius.   

Excellent and approved Treatises in Physic, Chirurgery, and other more familiar Experiments in Cookery, Preserving, etc.  
31. Culpepper's Semiatica Uranica, his Astrological judgement of Diseases from the decumbiture of the sick, much enlarged: the way and manner of finding out the cause, change, and end of the Disease; also whether the sick be likely to live or die, and the time when Recovery or Death is to be expected, according to the judgement of Hypocrates, and Hermes Trismegistus: to which is added Mr. Culpepper's censure of Urines.