THE PILGRIM'S PORT OR THE Weary Man's Rest in the Grave OPENED And improved in a Sermon, at th● Funeral of the Honourable Ms. Margaret Marwood, Wife to Hen Marwood Esq;  
Together with a Character of the deceased Gentlewoman; briefly describing the Tenure of her Life, and manner of her Death.  
By Geo. Ewbancke, Chaplain to the Worshipful Geo. Marwood, Esq;  And I heard a voice from Heaven saying unto me Writ, Blessed are the dead which die in the Lord; from henceforth, yea saith the Spirit, For they rest from their labours, and their works follow them, Reu. 13.14. Mala mors putanda non est, quam bona vita praecessit. 
L●ndon, Printed for Charles Tyus at the Three Bibles on London-Bridge▪ and for R Lambert in the Minsteryard in York. ●66●.   

To the Honourable and truly virtuous, the Lady Wyvel, wife to the much Honoured, and most worthy, Sir Christopher Wyvel of Burton, Baronet.  
Madam.  
HOw much I am obliged to your Ladyship for that large interest you have been pleased to let me found in your affections, I could wish the world were not ignorant; And as a demonstration of my grateful acknowledgement, I humbly dedicated this Manual to your Honour's Patronage; It is the result of a few pensive hours, set a part for dressing the Hearse, or singing the Dirge of a deceased friend; I mean for a sad Solemnisation of your dear sister's Funeral, whose name and fame, I am sure, is, and ever will be precious to the memory of all that had but the lest competency of acquaintance with her; so that I hope the near Relation of this Honourable Personage to you, (which was as close and conjunct, as either nature or grace could make it) besides that affection and estimation which myself hath plentifully received from you, will apologise for this intruding boldness, and warrant my adventure of shrouding this paper under the wings of your Honour's protection, there to hatch some lustre, and countenance, that it may pass the Pikes of a censorious world with more freedom and lesle affront.  
I have in the Sequel of the Sermon endeavoured to present your Ladyship with a compend of her gracious qualifications, and Picture of her choice perfections, which my eyes have viewed, and memory registered from frequent observance. The Portraiture is unpolisht, because drawn by a young and unexperienced Artist; had either my opportunity been larger, or abilities been greater, the piece should have been finer, somewhat more like the person whom it represents, and somewhat more fit for your honour's perusal, whose pardon it courts. But good Madam, what is defective or faulty in the composition, let your Ladyship correct in a Candid construction; and if ever my obligations to your Honour should end in Ingratitude, may this Ink turn blood to blush my baseness, and blazon my unworthiness to all spectators.  
It may (I imagine) be queried by some carping Critics, what I mean to trouble the press with this Instance in hand, since it is already like to surfeit with plenty of better Productions, to whom I tender this submissive retort, that it is not popular Euge that I am seeking, nor the people's Encomium that I am Courting; All the world may see, even by the work itself, (which is Rudis indigestaque moles, an unpollite and homespun piece) that I am not consulting with my credit, nor wooing the world's acclamation, by what I writ; but for these and the like reasons I appear in public.  
1. That I might accost your Ladyship with some public acknowledgement of these private civilities, which you have sown and I have reaped, which I could not do better; than by this Paper present, which properly is a Scholars gift.  
2. That I might gratify and be civil to the endeared Husband of the deceased Saint, whose importunity and reiterated solicitations extorted this from me, which else had not been published by me.  
3. That I might not smother in the ashes of oblivion, those sparks and Scintillations of grace, those growing and accrueing virtues, which concurred, and were concentred in this Honorabl● Gentlewoman; now step● aside and fallen asleep; I● being pity that any thin● of hers (her unavoydabl● frailties excepted, whic● yet were as few as can b● imagined) should dy● with her: but that thos● bundles of Cypress, thos● Garlands of grace's whic● did dress her closet, an● deck her person, shoul● come upon the Stage o● public observance, t● win people to wa●● as she herself walked and to act their parts wit● not lesle exactness than sh● did, that when their la●● Exit comes, they ma● quietly withdraw, and make that happy conclusion which she made.  
There's an unhappy Proverb amongst us, viz. That a little religion goes a great way amongst great ones, and though (proh dolour!) it be too true in the general, yet there's no rule so general, but it admits of some exception; and lo here is one, her greatness, and her goodness, (like Thamar's two twins) contending for precedency, and contesting for predominancy; yet with so much order and regularity, that the one was not kerb or hindrance but a spur of furtherance to the other, her virtue advancing her honour, (like David, who the more he honoured God, the more God honoured him) and her honour inviting her to virtue, (according to Paul's expression, the bounty of God leading her to repentance) thus hath she confuted the Proverb, and convinced the world that greatness is not always out of the road of goodness; but that (honorabile & honestum may convenire in uno) To be holy and to be honourable are not so irreconcilable, but they may be persuaded to devil in one house, yea to lie in one bosom; And now Madam, as by my Pen I desire to do right to the memory of her that is dead; so by my prayers, I will endeavour that the reading of this may be of use to you that are alive, I pray let your Ladyship's life be like hers, and in death you shall not be divided; you have so fair a copy left you in the example of this worthy and religious precedent, that to scribble after it would cloud your Honour, and eclipse your reputation you have begun well, ride on most Noble and virtuous Saint; continued stead fast unto death, that none beguile you of your Crown of life; you are, blessed be God, bottomed well upon fundamental principles, and have made a considerable progress in the superstructure o● Religious practices; you are in your way, like a true traveller; keep it; you are on your journey to Heaven, tyre not till you come at the end; rest not, till you come at your everlasting rest; take heed that your morning sun, that looks so smilingly, nay your noon-tide brightness, that shines so clearly, (to the great comfort and interior complacency of all that love your Ladyship) take heed that it overcast not in the conclusion, nor shut up with winter weather, in the closure of your days: This advice cannot be impertinet to Christians, whose temptations to Apostasy are so urgent. The good Lord grant that as he hath begun a good work in you, so he would proceed to perfect it till the day of Jesus Christ, Phil. 1.6. That he would strike up so much light in you● judgement, beget so much heat in your affections, that neither the pours of hell, nor the shadow of death may be able to damp or darken it; do you about Religion, as worldly men do with Richeses, against a dear year, they lay up plenty of Provision for say they, We know not what need we may have before we die; so the time may come, when your temptations and trials may be such, that you will make use of all your grace, though you should have a Benjamins ●ortion, a double quantity to what you have. OH than get your soul good Madam) well sto●ed, well fortified, well ●urnished with a full stock ●f spiritual Ammunition, ●nd with the impenetrable Armoury of grace, ●hat may conduct you through all oppositions, ●o the Mansions of Glory, ●here you shall meet ●ith your friends that ●●e dead in the Lord, 
Who are non ●missi, sed Praemissi, n●● lost, but laid up  (according to that of David ●oncerning his dead ●ild, I shall go to him, ●●ough he cannot come to ●e,) where (as an improvement of your comfort and contentment) this merry meeting shall never be sowered more by any sad parting.  
Here the Almighty hath thought good to exercise you with mixtures o● providences; as he hat● mounted you high in honour, and other temporal concernments, s● hath his Majesty thought fit to throw you low i● afflictions, and to giv● you a great share in th●● unpleasing incidences o● this your Pilgrimage 〈◊〉 while almost every annu●● revolution of your life hath been imbittered b● some sad instance of a ●ying friend: but bear ●p bravely but a little ●onger, against the affrighting Surges of these transient sufferings; cheer ●p but a little, and the indignation of the Lord will be over and go; wink but a while, and ●ou shall see a blessed ●hange; for these light afflictions which last but a moment, will work for you a ●ar more exceeding and eternal weight of glory.  
And now Madam, since ●ou lately heard the pas●ing bell, tolling the mortality of others in ●our ears, and calling them to a grave, it 〈◊〉 high time that your honour and myself shoul● look upon ourselves 〈◊〉 persons concerned in th● Tragedy; death ha●● made a near approach t●● your Ladyship, while 〈◊〉 hath fetched a drop 〈◊〉 your own blood fro● you; I am sadly sen●●ble you know my meaning, and that without pointing at particulars your thoughts will refle● upon a sad change, vi● the departure of a dea● friend, which is no● dressed for the brighte● glory, and invested i● the highest felicity, an● ●ut of heaven, as it were ●alls to you to fit your ●●lf for that time, which 〈◊〉 all mingle your bones ●ith that beloved dust ●ats go to bed before ●ou; and convey your ●●ul to that College of choristers above, where ●ou shall sing? victory, ●●ctory, to the Lamb ●hrist for ever.  
But my pen hath out●●n my purprose, which ●as to have treated your ladyship with Lines, not ●eaves. I pray Madam, ●●rdon my prolixity, and ●ith all my silence and taciturnity, in both which I ●ay probably seem faulty; in the former as speaking too much; In the latter, as speaking nothing, 〈◊〉 mean nothing of your perfections, not at all acquainting the world with your worth and accomplishments, which particular I omitted upon a double account.  
1. That I might keep myself from coming under a suspicion of flattery.  
And secondly, that I might not any way offend your Ladyship's modesty, who (I know) are better pleased to deserve than to hear your ●vvn encomium; therefore I resolved to turn my raising of you into praying for you, as being ●ore suitable to my Ministerial profession, and acceptable to your ingenuous disposition: ●ow therefore the God ●f all grace be with you, ●nd sanctify all the ●eans of grace to you, ●hether they come from ●e Pulpit or the Press, ●at by these, as by conduits, more light may be conveyed into your head, ●ore heat into your ●eart, and more fruit ●ay grow up in your ●e, which is the prayer of him, who desires to be accounted your Ladyship's Servant, and persist,  
Your Faithful▪ Orator at the Thron● of grace, GEO. EWBANCKE▪   

A Funeral Sermon PREACHED By Geo. Ewbancke ●●at the Funeral of the Honourable Mistress Margaret Marwood.  JOB 3.17. — There the weary be at rest. 
IT cannot be improper or impertinent to premise the coherence of the ●ext with the Context, especially since it is ushered in with the particle (There.)  
There the weary be at rest.] Which speaks it relative, as having some dependence upon and some relation to somewhat going before: I will not go far, nor fetch too wide and circumferanious a compass, to give you an account of the connexion of the words, 
Cnnexion.  jest, the porch prove too big for the house, and the premise disproportionable to the following Discourse: Cast therefore your eye back only to the first verse of this Chapter, where you shall find the Argument of the whole Section epitomised and laid down in short; viz. Jobs cursing his day, by many peevish and passionate expresses of his disturbed and discomposed spirit● the words are ●hese, and such like, After ●his Job opened his mouth and ●ursed his day; After this, ●hat is, after the Chaldeans ●ad pillaged him, after that ●he Sabeans had plundered him, ●fter that his enemies had ●ade a prey of him, and after ●hat his friends had sat so ●ong by him, and not reaching the lest dram of succour ●r assistance to him; and his ●orrows being grown bigger ●●en his spirit, bigger than he ●as able to bridle or contain, ●e bursts out into this distempered malediction, Cursed 〈◊〉 the day wherein I was born; ●nd thus his grief got vent, ●nd thus his sorrow got alloy, ●y emptying itself into a sea ●f passion, and flood of troubled expression, After this ●e opened his mouth, and cursed. Touching which curse, you have two things observable, 

1. The Object of it, what he cursed.  
2. The Reason of it, why he cursed.    
First, The Object, what he fastened his curse upon, it was his Birthday: Cursed be the day whereon I was born, and the night in which it was said 〈◊〉 man child is conceived, let darkness slain it, let a cloud dwel● for ever upon it: As if he should say, Let it be obnubilated, let it be annihilated, let it be obliterated and cashiered out of the Kalende● of the year, 
caryl.  let it lie buried in the ashes of oblivion, let it sink down into silence and forgetfulness, never to come into mind any more, never to be recorded, never to be commemorated with those formal Festivities, joys, and freer complacencies, which such gaudy days have been famous for; and thus Job (Shimei-ike) goes on railing and cursing as he goes; he ransacks his memory, and heightens his invention to the highest pitch of possibility to find words enough wherewith to brand his birth day, 
Nigro carbone notavit.  and this to vers. 9  
Secondly, The Reason is rendered in this Chapter, why he cursed, why so madded, why so exasperated, against his birthday; he is angry, but he would seem to have wit in his anger; to give you a rational account of his destiny; now the reason wherewith his defends and legitimates his passion, he recordeth in the tenth verse, because (saith he) it shut not up the door of my Mother's womb, because I died not from the womb, and gave not up the ghost as soon as I came out of the belly; see here, if any should take up Job shortly, and chide him sharply for acting the Satire, and writing such bitter invectives against his birth day, he standeth up in his own defence, pleading and apologizing most pithily and pathetically for himself, and saying, that he hath reason to rage as he doth, and cause to complain and brand his birthday with a curse, if we knew but as much as he doth: Why Job, what is the cause of thy complaint? why dost thou fret and fume on this fashion? why persistest thou railing at and recriminating thy birth day? why, because it shut not up my mother's womb, because I died not from the belly: and this is his Apology for his passion; Now jest this reason should not abide the test of the judicious, jest it should not pass the pikes of an unpartial examen, jest it should not pass the Watch of a censorious world, without being bid stand, jest I say it should be found too light when it comes to be weighed in the balance of the wise, whiles it might be retorted thus upon Job, Why, what if thou hadst seen death as soon as ever thou tookest life? what if thou hadst been nailed up in the coffin as soon as ever thou wast rocked in the cradle? and been carried to the tomb when the Midwife took thee out of the womb? to prevent this objection, he subjoins a reason of his former reason, why it had been to very good purpose that he had died from the womb, and this reason is the argument of my Text, because than he should have been at rest; for There (viz. in the grave) the weary be at rest: importing thus much, Had my birth been blasted, this misery I am now in, had not been extant; had I been strangled in the gate of the womb, I had not been left to the mercy of the wide and wicked world. In a word, had I died from my nativity, I had not been a man made up of misery, I had not been a a creature composed of crosses as I am, nor been tossed like a tennice-ball with troops of troubles as I have been; why? for There the weary be at rest.  
Thus much for the Coherence or Connexion of the words with the preceding discourse.  
I should now proceed to the Explanation of the terms that are most considerable in the Text; 
〈◊〉 position.  but finding them facile enough to any that is intelligent, or but moderately judicious; and withal intending in the apt application to insist more at large, and in that manner as may give light to any thing in the Text, that hath any seeming vail of difficulty or darkness upon it, I shall hereupon wave it at present, and reserve it till anon.  
I will not stand dividing the words and subdividing them into unnecessary minutula frustula, but break open the trunk, and see what treasure we can spy at the top, at the first inspection; now at one general view we may make a discovery  
First, Of something presupposed.  
Secondly, Of something proposed in the Text.  
First, There's something presupposed or implied, and it is this, or something of this nature;  
That this life is no other than a labyrinth of labours and troubles, like the middle region of the air, the most natural place of storms and tumults, noises and disquiets: such is this life, such is this world, and our peregrination in it; It is a scene of sorrows, a succession of sufferings, a very seat and situation of several sadnesses; this is that which is presupposed: for Job expressing positively that the weary be at rest when dead, intimateth and implies that we are weary and like Noah's dove, can found no rest while alive.  
Secondly, There is something proposed, viz. That the grave is that great and common Inn for all weary travellers at last to lodge in, to repose and rest their tired limbs in. There the weary be at rest.  
These two particulars digested into one Doctrine, make up this bimembred proposition.  
The best that can be said of this life, Doctr. is this. It's a day of labour and trouble; and the worst that can be said of death and the grave, is this, It's a night of rest and repose.  
The parts of this Proposition, are two: I will handle them distinctly, and in order as they stand. I begin with the former. viz. That the best that can be said of this life, is this, It's a day of labour, a time of tediousness and trouble; in the managing whereof I shall (Deo adjuvante) prove the Doctrinal, and press the practical part. In proving the Doctrinal, I proceed thus.  
First, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  I will demonstrate it from Scripture, and Experience that it is so.  
Secondly, From reason and argument, why it is so.  
The first Scripture Testiomny, 
Scripure proof. I b. 5.7.  you have in Job, 5.7. where it's said that man is born to trouble, as sparks fly upwards; As if he should say, as its natural for sparks of fire to fly up to the Element of fire so afflictions on men have a kind of natural and superveening necessity, occasioning them; 
Hic est locus pul cum et culicum.  as soon as ever man comes into the world, he comes into a world of troubles; he lanceth into a sea of sorrow and continueth floating and fluctuating there, till death sounds a retreat and call him of, and like a vessel conveys his carcase to the harbour where the weary be at rest.  
A second place you have Gen. 47.9. Few and evil are the days of thy servant, 
Gen. 47 9  OH Lord; as our time is very short, so also it is very sharp, the sorrows of our spirits being like unto ponderous weights which will never give us any continued ease, till they have pressed us into the grave; for there only we shall sleep quietly, when these storms shall be blown over, and these fetters shall be knocked of, and we got under the hatches of an hearse, and entoomed in a Sepulchre of silence, till the resurrection; till than we may expect a tot quot of troubles, a congeries of crosses, and a continuation of afflictive contingences; which receives light from a third text, 
job. 14.1,  Job. 14.1. Man that is born of a woman, is but of few years, and full of trouble; our years are but few, but our troubles are many; our journey is but short, but the road is very rugged and uneven; the tract very troublesome tedious and uneasy; and many rubs, lets, and unpleasing remoras we shall meet with ere we come within the ken of our rest, or can lodge our colours in Caanan; this the Apostle avoucheth, when he saith, Through many tribulations we must enter into the kingdom of heaven; how many he knew not, only he tells us that they are many, and so many, that except our sins and Gods mercies, there is not such plenty of any thing in the World: thus much for Scripture Proof.  
But were Scripture silent, 
Experience.  experience speaks loud enough for this truth, that this world is the stage whereon men act sundry sad Tragedies, and are the Subjects of many woeful incidences as one Wave rolls after another, so doth one woe come in the neck of another, and one trouble treads upon the heels of another; as a Bear came to David after a Lion, and after that a Giant, and after him the Philistines; so every man's own experience may tell him thus much, that when he hath fought with envy, he shall probably be forced to fight with infamy; and when he hath done with infamy, its odds but he shall be called to conflict with sickness; and when he hath ended this skirmish, the next enemy he hath to encounter with is death, which will make an end of him; just like daily labourers we are never out of work, till we be out of the world.  
If you do but run through all orders, ranks and degrees of men, you shall infallibly found them (hoc morbo laborantes) fast prisoned up in this predicament.  
If you please to express so much charity as to visit an hospital, that map of misery, o the objects of Pity, and sad spectacles that you shall see their; poor Lazars lying in a piteous posture, and mournful prostration, some crying out of hunger, others complaining for want of clothing; a third sort weeping over their wounds, and every one condoling one another's hardship and misfortune in the world, in so affecting and melting a manner as might be enough to draw forth the spectator's heart and dissolve it, (out of hand) into pity and Sympathy.  
If you please but to take a Prison-visit sometimes (instead of many fruitless journeys, and needless vagaries, which might be spared) OH what bondage and hard usuage, what hunger and hard beds, what poor treatments and pitiful lodgings you would found there! would not the sigh of Prisoners come before you, as David said, whose feet are hurt in the stocks, and the irons almost entered into their souls; this would be a further demonstration and conviction to you, of the point in hand.  
Nay look upon Kings and Conquerors, Princes and great personages, who by reason of the height of their honours, may seem to be above the reach of the rod, yet troubles make trial what mettle these men are made of; they have their evil things not lesle than other men; how many of them have been deposed and degraded in the world so far, till they that were not worthy to hold the basin to them, become as good (I may say as great) as they; Their Servants (to use Scripture phrase) bearing rule over them, and these subjects taking their rise from their Sovereign's ruins; and is any grief parallel to this? Nay let us suppose them still encircled with the honours of the Crown, still surrounded with the favours of the Court, yet as Solomon saith, in the midst of laughter, the heart is sad, while they are in the centre of their Regal dignities, upon the top of their Royal Magnificences, even than they are compassed about with griping cares, amazing fears, and affrighting dangers; for just as a man's condition is great or little, so is the Portion of his trouble proportionable; all have their share, but great men and the grandees in the world, as they have the noblest employments, and the choicest enjoyments, so they have the biggest burdens, the weightiest duties and greatest cares lying upon them here, and the longest reckoning and heaviest account to make unto God hereafter; thus as learned Dr. Taylor saith, God hath mingled Wormwood with their wine, that they should not be drunk with the pleasures of prosperity; he hath bequeathed to them their quantum of adversities, that they might not mistake earth for heaven, and the present life for the happiest, whiles their own experience forceth them to set their hands and seals to this unquestionable truth. viz.  
That the best that can be said of this life, is, that its a winter's day of labour and trouble.  
The reason of the Doctrine is drawn from the equity of the thing; Reason. man hath eaten the sweet meats, and it's but reason he should taste of the sour sauce; he hath stolen the fruit, and its just he should climb the tree; 
S●ne peccato non es, sine poena non eris.  he hath sinned and violated the Law, and in all reason and equity aught to smart and suffer the penalty of the Law. Now we have sinned upon a double account.  
First, By Proxy.  
Secondly, In person.  
1. By Proxy, in our first parents', who did represent ●he persons of all mankind ●hat were after to be born in●o the world; the first sin of Adam was a sin of a common nature, wherein all we ●ere concerned and involved; ●or he in Paradise was a pub●●que person, 
Radix & sons humani generis.  standing in our ●●ead, the representative per●on of all posterity, the root ●nd original of all the fami●●es of the earth: and as the ●oot is, such must the branch●s be; and if the spring be poisoned, all the Rivers and torrents must be tainted; in 〈◊〉 word, he was our factor ●r agent; what he did, we ●id; and as he carried himself, ●o were we to be accounted ●f; as a Commanders acts ●re ascribed to the whole Army, if he make or break 〈◊〉 Truce, the Army is adjudged guilty; so Adam the Captaine-General of us all, breaking Articles, and falsifying his faith with God, we all i● him, by him, and through him are entangled in the sam● transgression, 
Maur. Bohem.  and consequently exposed to penalty, by virtue of that terror threatening text. 
Gen. 2.17.  Gen. 2.17 If ye sin, ye shall suffer.  
Secondly, We have sinne● upon a second account. viz. in person as well as by roxie● actually in ourselves, not lesle than originally in our Ancest ours, and therefore since (we) have offended, 'tis no more than reasonable that (we) should be afflicted; 
Vbi peccatum, ibi p●ccella.  we, deserve all we get (of this nature) and more; so soon as Ionas took shipping, the storm arose, to teach us ●hat if crime be in the front, ●ain will bring up the rear; ●f our sin go before, in all quity we may expect the storm of God's wrath to ●ollow after: As Jehu replied to Joram (when he asked if it were peace) What ●eace said he, canst thou ex●ect, so long as the Whoredoms of thy Mother Jeze●el are so many? so it stands 〈◊〉 perpetual law to all person's, to look for no con●inued tranquillity to ex●ect no dispensation, or exemption from corrections so ●ong as our corruptions are ●o many; it's the sin of man ●hat brings the curse upon the ●on of man; and the daily increase of man's sin, occasions a daily increase of the curse▪ the first man that sinned was Adam, and for his sake God cursed the earth; the second notorious sinner we read of was Cain, and for his sake and sin, God cursed the earth a● second time; and although the Lord doth not tell us in express terms, that every abominable sinner, Cains successor, draws on a new curs● upon the Creature; yet tha● one serveth for all, to teach us that as sin grows, so grow● the curse, and the multiplication of our sins brings with it (if infinite mercy b● not a timely prevention) 〈◊〉 multiplication of sorrows an● troubles, 
Conditiosine quâ non.  which are always (if not for, yet) from sin● so that upon every unpleasing instance, and unfortunate accident (call it what you please) you may writ that superscription of the Prophet, Thy ways and thy doing, OH man, have procured thee this.  
Thus you have the Doctrinal part proved.  
Next cometh the practical to be pressed.  
Now there are two uses deducible from this Doctrine.  
First, That we prepare for troubles before they come.  
Secondly, That we profit by them when they are come.  
First, Is this life at the best but a day of labours and troubles? than see what great need we have often, and consequently what considerable care we should take to provide for afflictions, and to get 〈◊〉 suffering spirit, an heart ready fixed to give a free welcome to any trial or tentation tha● Providence shall expose us to we are not yet past the Re● Sea, we are not yet out of the Wilderness, not yet out o● danger; 
For whom God loveth, he will chasten. Heb 12.6. though he ●ove n t to chasten.  we know not what rods are a making, what storms are rising and what miseries are a brewing and breeding for us; are we not than nearly concerned, to secure to ourselves suffering spirits, that we may be in a prepared posture at all times to come at the call of God's providence, though it should engage us in some condition of life more sad and doleful than death itself? What ●f the sun thou seest, the comforts thou enjoyest, should ●n the sudden be in a cloud, ●nd all dark about thee? what if this day Jobs messenger should knock at thy ●oors, and tell the that thy Estate is seized on, and given to one that is thine Enemy; that thy Children were eating and drinking ●n a friends house, and the Roof fell and crushed them into flatness; how wouldst thou relish, how couldst thou welcome such a message as this? what if thou wert to step out of thy present gayities, to be stripped of thy silks and handsome dresses, and called to put on the beggar's coat, how would thy spirit brook such an alteration as this? what if that mortal message should rap at thy chamber door to night, which took Dives napping, when he never dreamt of it, This night shall thy soul be sent for, this night shall thy corpse be laid out, thy eyes closed, and thy chaps be bound up; this night shall thy friends be seen weeping, and the bells be heard tolling, and the report shall be in the Town and Country, Such a one is dead and buried; how couldst thou like such a change as this? if God should even whilst thou a●t reading these lines, and hast this paper in thy hands, say to thee on the sudden, Man, thine hour is come, read not further, but up and dye, would thy heart willingly embrace this motion, freely surrender to death's summons? Thou canst not tell (without a divine revelation from heaven) but thou mayest be in prison to morrow, sick, nay stark dead to morrow. God can soon change the sense of thy health, life or liberty, into the sigh of a Prisoner, into the groans of a languishing dying creature. Soldier's sometimes have orders for a sudden March, for a sudden removal from their quarters; and for aught thou knowest, it may be thy case before the term of two days be completed: doth it not than behoove thee Christian to be always in readiness, to be always in a suffering frame of spirit! o than be ready to sacrifice your Isaac, to lay your head upon the block, to resign life and estate when ever a command for it shall come from heaven; prepare for suffering times; this is the first use.  
Now there are four things that I would advice every Christian to prepare and have in store against a day of trouble.  

1. A sound Faith.  
2. A clear Conscience.  
3. Self-denial.  
4. A good stock of Patience.   
First, Prepare and prearme thyself with f i'th', the want whereof makes a man to hung the wing, and go heavily under every petty loss and inconsiderable cross that befalls him; as he that goeth through a strong running River, is in danger to fall and drown, by reason of the dizziness of his brain, unless he fix his eyes upon the bank on the other side: so shall we fall into some impatient mood of discontent, or at lest into some fainting fit of discomfort, under our afflictions, unless we can by the eye of faith look farther than the affliction, and through the cloud espy the refreshing rays, and comforting beams of Gods favourable countenance, ready to break forth and shine upon us; If Peter saith had not failed, he had not sunk in the Sea as he did, Mat. 14.30, 31. And if thou hadst but more of faith, thou wouldst have lesle of fear, lesle of a fretting humour, under any afflicting dolour; for faith (saith the Apostle) is the victory where, with we overcome the world.  

1. The World smiling,  
2. The World Stalling.   
First, The world smiling, with Pomp and pleasures, with richeses and honours; the Eagle eye of a quicksighted faith can soon see a vacuity and emptyness, an insufficiency and insatisfactoriness in all these things; they are like painted grapes, they may please the eye, but cannot appease the appetite; or like nuts; many clothes are rend in gathering them, and many a tooth broken in cracking them, but never a belly filled, never a stomac●● stayed with eating them; every creature saith concerning satisfaction, It is not in me, it is not in me; the world is not a filling but a flying comfort; and this, faith knows very well; and therefore like an old bird will not be catched with chaff; faith overcommeth the world, that it shall not do us any hurt this way, Heb. 11.26.  
Secondly, Faith overcommeth the world stalling, viz. with troubles and dangers, losses and disgraces, persecutions and imprisonments; he that beleiveth is above the world's frowning; for faith quencheth the violence of fire, masters the Affliction, as the Author to the Hebrews witnesseth, Chap. 11.34. And that either by restraining the force thereof, that it cannot execute its afflictive faculty upon us, or by steeling our courage with patience, and conquering our hearts into contentment; & this two ways.  
By assuring us 

1. That afflictions have an end.  
2. That they have a good end.    
First, Faith tells and persuadeth the afflicted patient, that the time is coming, when he shall see an end of all his troubles. At last came that seasonable salute to the murmuring Jsraelites, The enemies that you have seen to day, you shall see them not more; and at last came that comfortable call to Noah, Go forth of the Ark; and if God think good to say to us, enter into the ark, into this trouble, or that trial, faith will persuade us that he hath another word, viz. Come forth of the Ark, come out of prison, come from of a sick Bed; for the grievance thou hast long laid under, thou shalt under-ly it not more; this is one way whereby faith worketh the heart to a sweet serene composure in the most suffering condition; it persuadeth us that afflictions have an end; Here we have no continuing City, Heb 13. therefore our afflictions cannot continued; our Lives here are but short, and therefore the life of our afflictions cannot be very long; be than content but a little and the scene will altar; for when the Gold is fined enough, the furnace shall hold it not longer.  
Secondly, Faith persuadeth the poor patient, that Afflictions have not only an end, but a good end; therefore said Paul 2. Cor. 4.17. Our light Affliction, which lasts but for a moment, worketh for us a far more exceeding and eternal weight of glory. God will ere long turn our water into wine, the storm into a calm, and our crown of thorns into a crown of glory. First David held his Shepherd's staff, and shortly after his Royal Sceptre; God's children may be under a cloud, and be put to hard services here, but they may acquiesce in this, that their light afflictions which are but for a moment, work for them a far more exceeding and eternal weight of glory; 
It is reported of Caius Caesar that when he came to be Emperor, he gave a friend of his that was in Prison for his sake, a chain of gold, that did equafly weigh as much as his iron chain did; I deeed here, was a good exchange, even gold for iron, & weight for weight but God exceeds Caesar, for he gives not measure for measure, & w●ight for weight but for a light affliction gives a weigh●, an eternal weight of glory, 2 Cor. 4.17  the smoothness of the end, will make amendss for the ruggedness of the way. St. Basil relates a story of forty Martyrs who being turned out of doors naked in a cold winter's night, to be burnt at the stake the next morning, they comforted themselvelves with these words, Sharp is the winter, but sweet is Paradise; painful is the frost, but joyful the fruition that followeth; let us but wait a while, and the Patriarches bosom shall cherish us; let our feet walk upon frost to night, and fry in the fire to morrow, that we may walk hand in hand with Angels in Glory. Thus you see their thoughts did not spend themselves upon the afflictions they endured, but they fastened the eye of their fa●th upon the happy result and blessed event thereof, and this bore up their hearts bravely in the midst of Martyrdoom, and very centre of their sufferings. O sirs, the frequent believing views of heaven, (would you but keep these fresh and warm upon your thoughts) would quicken and comfort your spirits in the day of distress; our horses will carry us more cheerfully in travel when they draw homeward, where they expect rest; and the patient will quietly endure the searching of his sores, and lanceing his wounds, when he thinks on the ease that will follow; All temporal sufferings are nothing to us, so far as we have a foresight of the eternal recompense, What made the three children so freely to take up their quarters in the fiery Region, Dan. 3.17.21 but because they had faith to assure them of deliverance? what moved Moses to choose affliction with the people of God, rather than to enjoy the pleasures of sin for a season, but because he was well furnished with faith, whereby he had respect to the recompense of reward? Heb. 11. What animated and encouraged Job under his singular trials and sad pressures, but because he had faith to believe a happy event of all his troubles? viz. that when God had tried him a while, he should come out of the Furnace like Gold purified and refined, Job. 23.10. Therefore as Abraham foresaw Christ's day and rejoiced, so could ye but in suffering times, freequently foresee that day when Christ will give you rest, you would with Paul be cheerful in tribulations, and rejoice with joy unspeakable and full of glory. Indeed if we look upon L●zarus on the Dunghill, upon Daniel in the Dungeon, upon Jeseph in the Prison, and upon the Martyrs burning like Backcloggs in the fire, what can we judge them but miserable? 
Medium faci●è ●olenamus, ●um fin●m clare praevidemus.  but if we consider their end, we shall see them with Abraham, Isaac and Jacob in the Kingdom of God, than shall we say, Who will not bear the cross, that they may wear the Crown? who would not do any thing, suffer any thing, be any thing, every thing, while they live, that they might have such benefit of and advantage by their troubles when they die! and thus faith shows the soul the recompense and reward that shall be made it for all its troubles and grievances, and from thence, as from a flower, it distils the spirits and quintessence of divine comfort, wherewith the Christian is enabled to pass the Pilgrimage of a wearisome and afflicted life, with much interior satisfaction and hearty contentation: How solicitous than should we all be to be well stored and prearmed with this spiritual provision! would ye lead comfortable lives? live up than to the height of your faith.  
Secondly, Prearme yourselves with patience; for now have you need of patience, saith the Apostle, Heb. 10.36. Now in the hour of trial and tentation, now in the day of trouble and affliction; the carking careful householders will be sure to hoard up heaps of temporal provision against a dear year; for say they, we know not what need we may have before we die; let their worldly wit teach us heavenly wisdom, even to be as vigorous, strenuous and provident for gr ce, as they are for goods; for we know not but we may have need hereafter of all we have, though it were improved into a triple proportion; be injuring thyself than to bear lesser afflictions with patience, that thou mayest be able to grapple with greater, when providence shall please to call thee to a Trial.  
And for the improvement of thy Patience, learn these few lessons beforehand.  
First, Into what condition soever Providence shall cast thee, believe it to be the best, and than thou wilt never be disguised with discontent, nor metamorphosed with a spirit of murmuring. Diogenes preferred his Tub before Alexander's Trophy, his Cynical life, before the others Royalty; he phancyed his little Cloister best, and so rested satisfied; so if we could but fancy a little estate, and low condition, to be best for us, as having fewer cares in it, and a lesle account following after it, it would be far more eligible and contenting; Vain men fancy such or such a condition best; they would flaunt in their Ruffs, and flourish in their bravery, and have all the strings of vanity strike at once, and hereupon they are vexed if their wills be crossed; But learn you to subscribe your wills to Gods will, and ever think it best to be at his finding; God is wise: he knows whether food or Physic would be more proper to your constitution; whether an empty chest or full estate would consult more for your safety and conveniency; and therefore do but acquiesce in his allowance, and wise providence, as judging that best, and than the quarrel will soon be at an end.  
Secondly, Value the things of the world according to their own worth; let them not be too high in thy estimation while thou hast them, and they will prove the lesle affliction to thee when thou partest with them; Now the best verdict thou canst pass upon them, is that of Solomons, Eccl. 1.2. Vanity of vanity, vanity of vanity, all is vanity; you may call them what you please, but Solomon showeth what they are, viz. Vanity; you may call them pleasant vanities, or profitable vanities, or honest vanities; but David calls them deceitful vanities, and Jonah calls them lying vanities, and Solomon calls them, Vanity of vanity; and if you be not come to be of these men's mind, to think that all is vanity, it is because your own vanity stands in your light, and will not let you see the vanity of other things; O were you but nature's Privy-counselor, were you but a little better versed in the vanity of the creature, you would in all detriments and disappointments that befall you here, say as the Emperor Galienus said, when report was brought to him that Egypt was lost, What cannot I live without the flax of Egypt? 
Contemno minut●los istos deos, modo ●ovem habeam propitium.  or with that Heroic heathen, I value not any of these petty gods, provided I have but Jove for my friend, I weigh not any trivial or inconsiderable loss here, so I may but win Christ and be found in him; would you not overvalue your earthly comforts when they are with you, you would not over-lament them when Providence should please to pluck them from you; for whence is it that we overgrieve the loss of any temporal blessing, but because we either expect that pleasure from it, which is not, or set that price upon it, which aught not? this is the second.  
Thirdly, Poor not upon your losses, but ponder upon your mercies; as suppose thou hast a child taken away, and this is thy complaint; but let me ask thee a Question or two; hast thou not an Husband or Wife left behind for thy comfort? hast thou not health in thy body, or grace in thy soul? and are not these as good to thee as ten sons? suppose thy money is go, thy estate go; but so long as thy breath is not go, thy life not go, thy God, thy Christ and heaven not go, thou art no great loser; God's dispensations are so Checquer wrought with blacks and white, that a Christian hath never such cause to weep with one eye, but he hath as great cause or greater, to laugh with the other. O than eye not always the blacks, but sometimes give a glance at the whites; look on the light side of the Lantern, and not on the dark side of thy condition; remember thy comforts, and forget thy crosses, and thy discontent will disband. Were we but more affected with God's mercies, we should be lesle afflicted with our miseries; this is the third.  
Fourthly, Be more troubled for your sins, and you will be lesle troubled at your Afflictions; compare thy sins with thy sufferings, and thou wilt found the former so far exceed the latter, both in nature, number and measure, that thou wilt break forth into Ezra's confession, Lord, thou hast punished me lesle than I have deserved. What wouldst thou have no correction to be laid upon thy back, who hast so much corruption lurking in thy heart? Wouldst thou have nothing of pain adhering to thee, who hast so much of crime inhearing in thee? Is not thy holiness imperfect? and wouldst thou have thy happiness entire? do but consider in cold blood, what wrath, what woe thou deservest, and thou wilt soon be contented with what thou feellest; doth God correct thee with Scourges? he might scourge thee with Scorgions; doth he call for thy estate, and cast thy body in prison? he might as well take away thy life, and sand thy soul to hell; doth he rob thee of thy coin? he might if he pleased bereave thee of thy Christ too; In a word, he might Damn thee without any more ado, as well as whip thee, and heighten thy torment in hell, as well as lessen thy comforts on earth; for the wages of sin is death, as Paul witnesseth, Rom. 6.23. Do but sadly think of this, and this Devil of discontent will not dare to show his head. Every Malefactor is well content with fineing, when he knows he deserveth hanging, and thankfully acknowledgeth the mercy of the Judge therein; so would we, could we but make the case our own.  
Fifthly, Consider that discontent doth but drive the nail deeper, and make the cross sit heavier. As a bird in a snare, by fluttering to get out, is yoked the harder in; or as one in Irons, by struggling and striving to wring them of, hurts himself more than the Irons do: thus many add to their trouble by their own folly, and make the burden heavier by their impatience, than ever God made it by his providence; their greatest grievance ariseing ab intra, from the discomposure of the spirit within; not ab extra, from the pressure of the affliction without; like unto certain sick men, who would ever be changing their beds, yet they never found rest, for that the cause of their grief lies not in their beds, but in their bodies. I''s their distemper within that makes every room they come in, every company they keep, and every condition irksome, tedious, and uncomfortable; so 'tis in this case, it is this Malignant vapour, this peccant humour of discontent in a mansspirit, that imbitters every accident, puts a sting into every cross, makes every affliction more afflictive than else it would be.  
Sixthly and lastly, Consider, all thy wrongs and hard usages, all thy afflictions and losses, all thy injuries and indignities, that have, do, or ever shall betid thee, were designed and intended for thee before time, and now by the wise and over-ruleing Providence of God are effected and executed upon thee in time; It is not fortune or chance (in the vulgar construction) it is not men or Devils, but the Almighty Jehovah that afflicts us, who having absolute power over us, may dispose of us, either by poverty or plenty, by sickness or health, by life or death, as best pleaseth him, 1 Sam. 3.18. The consideration of this made old Eli hold his peace, when Samuel read him the sad story of his ruind posterity; It is the Lord, said Eli, let him do what seems him good; and this one thought kept on foot in our minds, viz. that its Gods own finger that tempers the cup of affliction for us, may be of Sovereign power, to cool and alloy any impatiency that might either rise in our hearts, or rage in our tongues, against the instruments of our trouble; this was that which quieted David's spirit, and made him that he had not a word to say, Psal. 39.9. I was dumb, said he, and opened not my mouth; why so silent and quiet under the rod, that there was not one whimper, or whining look to be seen or heard? he tells us the reason, because thou didst it; because God was the Author, the orderer and disposer of his affliction. If the blow had come from any other hand, he could not have taken it so silently; but coming from the hand of God who might dispose of him and deal with him as he pleased, he contained his tongue in silence, and possessed his heart with patience; The like we see in Job, when he had the wit to premise, The Lord hath given, and the Lord hath taken away; he had the grace to conclude, Blessed be the name of the Lord; Job doth not say, The Lord hath given, and the Chaldeans have taken away; the Lord hath enriched me, and Satan hath robbed me; but as if he had never heard of men or Devil, of fire or wind, he lays all at God's Threshold, the Lord hath taken away; he falls not out with man or means, he is not angry with chance or fortune, with stars or constellations; he did not like a child blame the block he stumbled on, nor like a Country cur snarl and snatch at the stone thrown, never looking after the thrower, but he saw God as Justice of the Quorum, giving commission and granting Licence to his Enemies to sequester him, and this stooped his heart into that (not only patiented, but) Panegyrical prostration, blessed be the name of the Lord A clear view and distinct apprehension of the hand of God in any affliction, is a Sovereign auxiliary to melt our wills, and conquer our hearts into contentment under that affliction. There was provocation enough in the venomous tongue of vile Shimei, to ●ave incensed and enraged David's Royal heart against that dead dog; unkindness, nay cruelty enough in the flinty spirits of the stonehearted Jews, against the holy Jesus, to have forced his dispassionate soul (if possible) into a fit of fury and implacable resolution; The every and downright robbery enough in the carriage of the Chaldeans towards Job, to have stirred him up (if not publicly to prosecute the Law, yet privately) to study revenge; but these pious persons, by the conscientious practice of the point in hand, and from the strength of this consideration which I have here commended to your observation, for the demolishing of discontent, have been converted into contentment, and melted into patience and pleasedness, in despite of all occasions and provocations to the contrary; for in all their afflictions they looked beyond the creature, and pitched upon the Primum Mobile, or principal Agent, God; David did not so much see Shemei curseing, as God commissioning him to curse; It may be the Lord hath bid him, said he, 2 Sam. 16.10. And our dearest Lord looked beyond the Governors committing him, the Priests accusing him, pilate's condemning him, and the mercyless rabble of the Jews crucyfying him; he looked beyond these, even to the hand of his heavenly Father, composeing this bitter Potion for him, and reaching it to him; You can do nothing said he, but what my Father hath preordained to be done; and hereupon he resolveth on it without repining, Shall not I drink the cup which my Father hath given me?  
Therefore when ever any affront is put upon thee, when any unpleasing providence or cross accident befalls thee, see something of God in it, as intending it for the purgation of thy sin, or probation of thy sincerity, or for some such like end and purpose; say seriously in thy own heart, Certainly this is from God, and for my good; say with Eli, It is the Lord, and it will not be hard than to conclude with the same precedent, Let him do what seems him good, 1 Sam. 3.18. Nay not only grace but nature may teach us thus much manners; for what beast do we see though never so savage in itself, which will not take blows from his keeper, without relucting or repining? and therefore that man must be much more brutish than his beast, and come a degree short of a mere animal, that dares struggle when his God strikes, and cry when his maker corrects; OH Christian, when God's hands lies upon thy back, do thou lay thine own hand upon thy mouth, according to David's direction, Psa. 46.11. Be still and know that I am God.  
Thirdly, pre-arm yourselves with se f-denyal: He that will be my disciple, said Christ, must deny himself; if we accounted to have any thing to do with Christ, we must not have much to do with self; he cannot profess Christ well, who cannot willingly deny himself for Christ; the setting up of self, was the first sin of Satan; and must first be cast down in our hearts, if ever Christ be set up there; Selfishness is the very seed of sin, whereby a man seeks to please himself, and to advance himself in his own interest, according to his own wit, and his own will; selfishness is an enemy to suffering (and by consequence to our conformity with Christ) it consults for ease, pleasure, and plenty: and if we humour self, if we cocker the flesh, and gratify the lusts of it, we shall sooner be Courtierts than Christ's Cross-bearers; and sons of pleasures, rather than mortified Martyrs  
O than make a daily resignation of thyself up to God's disposal; labour to get thy will Martyred, and mastered into a compliance with the will of God. Than nothing will come amiss to thee, when thy soul by selfdenial is so sweetly disposed for a willing welcome of any trial that can befall thee.  
Now to work thy heart to this selfdenying fraime, let me commend these two interrogatories to thy consideration.  
First, Hath not God denied infinitely more for thee, than ever he required that thou shouldst deny for him? It may be thou art called to deny thy relations, to part with a friend, or a child for his sake? and this is thy sorrow: but hath not God freely sacrificed his son, his only son to death, and that for to bring thee to eternal life? God so loved the world, saith St. John Chap. 3.16. that he gave his only son for its redemption. Though we be lesle than the jest of all God's mercies, yet he thought not the best too good for us; for he so loved us, that he parted with his son for us; Ah sirs, here's a sic without a sicut; this (so loved) speaks the unspeakableness of his love, so entirely, so admirably, so infinitely, even so as cannot be conceived how; So dear are children to their parents, that the Prophet puts this Querie, Can a Mother forget her Child? yet such is God's love to us, that he seemed to forget his son, his dear son, his best beloved son, that lay in the bosom of the Father, and was his delight from all eternity; yet I say, he seemed to forget this son, that he might remember the better to make us his sons; he denies him that he might own us; he parteth with him for a while, that he and we might meet for ever; and doth not this one instance make the duty of selfdenial appear rational and very reasonable to thee?  
Is it thy estate that thou art bid deny; is it part of thy livelihood that Providence bids thee part with, and make a resignation of, and doth this trouble thee? but tell me, hath not the Holy Jesus condescended, and consented to be turned out of heaven, and be divested of all the glory that he was possessed of there, to lead a poor, afflicted, derided and persecuted life, amidst his enemies on earth? did not he quit heaven and the pleasures thereof for thee? and wilt not thou resign an estate or a few Acres of earth for him 〈◊〉 did not he open his veins and let out his blood for thee? and grudgest thou to open thy bags, and part with thy money for him? OH baseness to be blushed at! OH remember but what thy Saviour denied for thee; and if there be any thing of an ingenuous Christian in thee, it will be a Powerful argument, to persuade thee to deny any thing, every thing for him; and to say with Paul, I desire to know and enjoy nothing but Christ, and him crucified. Look but up to the Cross where Christ hung for thy sins, and it will make thee fadge with thy Cross the more willingly, and underlie it the more resolvedly.  
Secondly, To work thy heart to a selfdenying frame, let me commend this Interrogatory to thy consideration; Cannot God compensate thee for what he calls from thee? cannot he repair thy loss, and crown thee hereafter, with a reward which shall both in weight and worth superlatively surpass all thy damages here? will not heaven make amendss for all? the Martyrs knew this well, and that made them covet to carry the Cross, and leap into the flames, and sing at the stake as they did; the Apostles knew this well, and that made them joy in tribulations as they did, considering that through them they should enter into the Kingdom of God. Consider than though you may be losers for Chri●t, yet you shall not be losers by Christ; he will requited you either in kind or in kindness, here or hereafter; you have a Ticket under Christ's own hand, to ascertain you of the truth of what I say, Mat. 19.29. He that loseth Father or Mother, Lands or Liberty, Life or Estate, for my sake and the Gospels, shall receive in this life an hundred fold, not in kind, but in Equivalence, not Formaliter but Eminenter; not a hundred fathers or a hundred estates, but he shall have that which is worth as much; he shall enjoy that in God, which all the creature comforts would be to him, if they were multiplied an hundred times, and in the world to come everlasting life; so that as Haman said in another case, Thus shall it be done to the man whom the King delighteth to honour; so may I say in this case, Thus shall it be done to Christ's Cross-bearers, to Christ's fellow-sufferers: suppose now Christian thy God should grant a commission to the enemy to sequester thy estate, to Imprison thy person, to murder thy fame, and to require thy life too, can it seem unreasonable to thee quietly to quit them, whilst this truth keeps fresh and fair in thy memory?  
These are the two Queries I would leave with you; the two considerations I would feign fasten upon you, for the throwing down of this idol of self in you: Ponder upon them considerately, and practise accordingly, and be selffish if thou canst.  
Fourthly, I proceed now to the last praticular, Prearme yourselves with a good conscience; this will be of marvellous use to quicken and comfort your hearts under the deepest disconsolations you may meet with ere you die. When Paul could say, Herein do I exercise myself, to have a Conscience void of offence both towards God and man, he soon could draw this inference, I have learned in every condition to be content: It's guilt in the Conscience that breeds disquiet in the heart; If dust or moats get into the eye, they make it water, and 'cause a soreness in it; but if the eye be clear, all is prevented; Thus, if any sin be left in any corner of thy Conscience, thou mayst expect that grief and disquiet will follow after; but keep a clear Conscience, and all is well: let it be first pure, and fear not but it will be peaceable: what Solomon saith of a good stomach, may be said of a good Conscience, To the hungry soul every bitter thing is sweet, Prou. 27.7. so to an excusing and acquitting conscience, every sour sop of Affliction is as a sweet bit of interior consolation; such a one can draw comfort out of the bitterest drug, and a health restoring portion out of the deadliest and rankest poison; therefore said the Apostles under the most smarting rods of persecution and imprisonment. Our rejoicing is the Testimony of a good Conscience, O keep Conscience clear, 
Let innocency be in the forward, an● true quie● and tranquillity, will be in the reerward. 2 Cor. 1.12  and you shall not want comfort; for a good Conscience is a continual feast, and he that hath it fares well enough, though he hath no other food; this man may be merry without merriment, and make melody in his heart, without music in his ear, and dine and sup without daintyes. Corn, wine, coin and cattles, (the worldings' delight and darling) is nothing to this, Heb. 3.17, 18.  
Thus have I done with the First Inference, in which 〈◊〉 have showed you  
First, that we are to prepare for suffering times.  
Secondly, (What) we are to prepare.  
I now pass to the second use, 
As the Ark was lift higher by the waves, ●o the Christian should grow h●ler by his suffering; therefore said Paul, God corrects us for our profit, that we should be made partakers of his holiness. Heb. 12.10.  viz. That as it should be our wisdom to prepare for smarting times before they come, so should it be our conscionable care to profit by them after they are come. God hath said, Rom. 8.28. That all things shall work together for our good; but how shall this be, unless by them we be made more good: Small comfort can it be to an Army to provide Ammunition against the Enemy, when at last they are forced to fly, and glad they can get of the field with a whole skin; and to as little purpose is it for us to be prepared for aflictions at a distance, if we be impaired by them in the encounter; 
Perdidisti utilitatem calamitatis.  Austin cries out against such who grew not better by afflictions; alas (said he) you have lost the quintessence of this correction, the benefit of the Rod; certainly there is honey in the most unsavoury flower, were we but skilful Chemists to extract it; there is a blessing in every providence of God, 
It's observed that the walnut tree, the more it's thrashed, the more fruit it bears: O may every child of God prove thus improved by the rod, that albeit as the Apostle saith, not chastenning for the present seem joyous, yet afterwards it may yield the peaceable fruit of ●ighteousne●● to him that is exercised thereby.  had we but wisdom to broach the vessel, and draw it forth; O let us lay out our strength more for an improvement by, than for a releaseament from our troubles; and be more solicitous for the sanctification of them, than for the removal of them from us, that we may experience in ourselves, what David observed in himself Psal. 119.71. It's good for me that I have been afflicted; Now if you would be reform and improved by Gods correcting hand upon you or yours;  
First, Something must be done while the rod of affliction lieth upon thee.  
Secondly, and something must be done when it is taken of you.  
The former duty brancheth itself into these two particulars.  
First, You must turn your afflictions into prayers.  
Secondly, you must turn your afflictions into tears.  
First, You are to turn your afflictions into prayers; Call upon me, saith God, in the time of trouble, Psal 50.15. and Is any afflicted? let him pray, said James, Chap. 5.13. When God is beating our backs, we should be bowing our knees; when he is afflicting we should fall to praying; Is any afflicted? let him pray; contrary to the practice of some, who when God is chastiseing, they fall a chafeing; when God is correcting, they fall to complaining; like wild bulls they grow mad by bating? if crosses or losses rush in upon them, and their estates begin to waste, they fall to the Isralites language, viz. Murmuring and repining, and like the Sea in a storm, they foam out their own shame, and cast up the mire and dirt of their muttering and malcontent spirits; but Christians are to make another use of their afflictions; for when God frowns, they should beg most for his smiles; and when he turns his back, they should sue hardest for his face and refreshing countenance to shine upon them: never had David penned so many Psalms, nor put up so many pathetic prayers to God, had not the drawing plasters of affliction sucked them from him; Never had Daniel persisted panting in his prayers as he did, (Chap. 9.19.) OH Lord hear, OH Lord forgive, OH Lord harken and do: OH Lord defer not for thy name's sake, had not the esoud of the divine displeasure hung over the City Jerusalem, which threatened it with some sweeping judgement, vers. 16.17. OH what fluent prayers should issue from us, and what lively stir of Spirit should be within us, when the smarting virg of some afflictive providence lies upon us! They poured out a prayer, said the Prophet, when thy chastenings were upon them, whereas our prayers did but drop out before, now they should be poured out; whereas they ebbed at other times, they should now flow.  
Secondly, You are to turn your afflictions into tears, tears of a penitential Recantation, and cordial contrition, sorrowing in secret for the baseness of your natures, and badness of your lives, whereby you have dared God to draw his sword, to bend his bow, and shoot his darts of displeasure at you; suffering times should be sorrowing and repenting times, teaching us to join with lamenting Jeremiah in that repentant resolution, Let us search and try our ways, and turn to the Lord our God. When the Chaldeans, the Devil and the Sabeans were scratching and scrambling for Jobs Cattles, and making a gap in his outward estate, than was Job a searching his heart, and sorrowing for his sins, and renewing his repentance, and repairing the breaches in his spiritual estate; for saith the Text, than Job fell down and worshipped, Job. 1.20 When the good man was informed of those soul-sadding casualties that had surprised him, how that all the creature comforts he had in the whole world, were dead and buried in silence, and forgetfulness, hereupon he rend his mantle, shaved his head, fell down and worshipped; lo Jobs carriage under his affliction; when Satan urgeth him to rend God's name with reproach and cursing, he rends his heart and habit; when he tempts him to stand up and defy God, Job on the contrary falls down and worship's God; when afflictions sand us home to God, like so many penitent prodigals, with melting eyes, and mourning hearts, for our unhandsome behaviour, and unkind demeanour towards him, than have they a sweet influence and blessed operation upon us, and are to us what God intended them, viz. Restoratives to Repentance, and Instruments of Humiliation, Hos. 5.15. Thus much for that which you are to do while the rod lies on you; Now a word to the latter, which you are to do when it is taken of you, and this I shall comprise in two particulars.  
First, What ever you wished had been done than, let it not lie undone now.  
Secondly, What ever you vowed to God that you would do (in case he would remove the affliction) do not in any-wise neglect it, but speedily set about the doing of it.  
First, What you wished had been done, do it; It may be when you were sick last, and had to your apprehension death in your Chamber by you, bidding you dress yourself for a Funeral, and prepare for dying, it may be than you wished, O that I had been a thousand times more holy, more heavenly, and more careful to have saved my soul! O that I had expended and laid out that money upon the backs or bowels of the poor, which I lavished out upon my lusts in jovial revel, and good fellow meetings! OH that I had spent that time in tears and humiliation, which I lost in sports and recreations! would to God those many nights and precious hours had been employed and improved in weeping, watching and praying (for now should I have found the comfort of it in my conscience in this dying hour) which were woefully wasted and cursedly thrown away in carding, dicing, drinking, and the like base and unblessed practices! O that I had spent the Sabbaths (those filver seasons of grace) in hearing, meditateing, and taking true pains in duty, which I passed over in vain jangling, idle courses, and fruitless discourses, quite cross to the end for which they were given me! it may be Christian, these were thy sad thoughts upon a sick bed; tell me, were not these thy wishes? were not these thy desires? was not this the breathing of thy heart? was not this the language of thy soul? if so, as thou valnest that immortal soul of thine, and hopest to go to heaven, when they earthly house shall hold thee not longer, let it be thy endeavour to do what was once thy desire had been done; God hath entrusted thee with a new talon; and beyond thy expectation, brought thee safe from of a sick bed, and hath turned thee asit were into the world again, to try thee whether thou wilt make any conscience, that thy deeds now be answerable to thy desires than▪ or not; dear heart, pity thy own soul while thou mayest, and seriously set about the abandoning of those irregularities, and performing those duties which were once thy desires that they had been done, that when sickness cometh a second time, it may not found the work undone. 
OH si, O si, O tio si.  And thou in a wishing and woulding posture, as before.  
Secondly, What ever act of holiness or religion you vowed or covenanted, purposed add promised to do, be sure you do it, and in no wise neglect it. It may be in a fit of sickness you bond yourself by promise and vow made to God, that if he would but add to your days some few more years, as he did to Hezekiah, and try you with health again, you would reform, repent and grow good; ah would but God try me with one twelvemonth longer, and intrust me with my health again, how speedily would I repent! how hearty would I pray, and lie night and day in the posture of a true penitent, spreading my condition before the Lord, till he hear and turn himself and say, Be of good cheer, poor soul, thy sins are forgiven thee! H hast thou not tied thyself by such like promises and protestations as these, that thou wilt break of thy badness betimes, and never entangle thy conscience in the guilt of thy quondam corruptions again? If so, the Lord pardon thy perfidious promise-breaking, covenant-breaking, and unfaithful dealing with God (if thou art still a transgressor) and grant that thy own engagements, thy own covenants may not condemn thee. O Christian, ●et it be thy constant care to ●ischarge thy old debts, to perform the vows thou wadest to God in thy af●●iction; let not rich Jacob Gen. 33.19. forget to pay ●hat poor Jacob promised, ●en. 28 20. be not niggardly 〈◊〉 do in health, what thou ●●t bountiful to say in sick●ess; the Lord pinch thee ●nd me into the remembrance ●f our faith plighted, and promise's made to God, that 〈◊〉 we may reinforce our old ●ows with new resolutions, & ●●ing them at last into act and execution. Thus have I done ●ith these two Uses. First, to ●●epare for troubles. Secondly, 〈◊〉 profit by troubles. I will ●●d two more.  
The first is that of Johns, 1 John 2.15. Love not the world, nor the things of the world.  
The second is that of Paul's, Heb. 13.14. Since we have no continuing City here, let us seek one to come; Since there can no constant comfort be had in this world, let it be our wisdom to provide some in the next world; since the earth is a very vale of misery, a wilderness of weariness and woe, take care to secure heaven, where (as th● spirit faith) Reu. 21.4. there's no more death but life, n● more mourning but mirth, not more sorrow nor crying, neither shal● there be any pain more, for these things are all passed away. 〈◊〉 begin with the former.  
First, Is this life at th● best but a day of labour and trouble? than be not in love with the guilded pills, the transient pleasures and uncertain enjoyments of this fleeting life; be not fond of, nor too much taken with the fawning smiles of this flattering world: And the rather, because the sweetest wine hath dregss, the clearest day hath clouds, the fairest fortune hath fears, the richest estate hath cares, and the sweetest, safest, and most eligible condition you can possibly fancy to ourselves (in statu quo nunc) is soured by several sad instances, proper to that condition; Christ expresseth it, Mat. 6. ult. and we can experience it, Every day hath enough of its own evils; every day brings forth some alteration, some new affliction, some fresh encounter with one cross or another: man hath never one whole day to himself of entire and uninterrupted quiet, but either something offends him, or nothing pleaseth him; even at such a time, and in such particulars as he proposeth to himself most of pleasure, it frequently falls out, that he finds lest of satisfaction, something or other unexpectedly interposing, which prevents the felicity and frustrates the man's fancy; thus while Jonah was warming his hands as it were at the ignis fatuus of his own fond conceit, while he was exhilarating and making himself merry with his groundless confidence in the gourds continuance, providence had prepared a worm which on the sudden undermined it, that it withered, John. 4. Thus Jonahs' hopes were laid on an heap, and himself entombed in a disappointment; the like we see in the parable of the rich Clown in the Gospel, when he had reaped his crop, enlarged his barns, inned his harvest, and feasted his carcase, and composing himself to rest, thinking to sing a Requiem to his soul, and to take a nap of an age long, on the sudden death plucked the pillow from under his head, and accosted him with this sad salute, hac nocte stulte, thou fool come thy ways with me, lie not longer upon thy bed of ease, but up and away to judgement; alas silly man, who would have thought this! who could have suspected that one so well appointed, so well provided, should have been so soon unsettled, so quickly dismounted! O sirs, take you warning by these and the like particulars, which God hath been so punctual in penning, to leave them on record for our learning; why should you and I lust after the things of this life, as they lusted, since we see how strangely they were cheated, and how miserably they were deluded! why should we be so passionately in love with sumptuous buildings, 
Quis sapiens bono considat frag●li? Ni●larequies terris, surgite viri.  pleasant situations, gay apparel, delicious fair, a wealth donative, or such like low and mean things, which are stuck with thorns, lined with cares, and faced with fears while they are with us, and for aught we know, by some intervening accident, by some unseen instance of the divine providence, may speedily and unexpectedly be fetched away from us, and we be left in the dark, to take up that lesson of lamentation which Job did (when he looked back upon his by passed pleasures, and wealth now worn out) Alas what have I had for my inheritance, but a few months of vanity!  
Is this life a day of trouble? than look somewhere else for Rest, even to heaven which is the souls right resting place; as the needle in the compass is in continual motion till it point Northwards; and as Noah's Dove found no place to rest in, till she returned to the Ark; so are our souls in continual motion, trouble and trepidation, till they point Christ-wards and Heaven-wards, till they sit down with Abraham, Isaac and jacob, to rest and roll themselves in the everlasting embracements of Jesus; for we found by frequent proof and daily experiment, that here we have no place to sit down in, but we must r●se as soon as we are set. Ah how soon is our Comical mirth Metamorphosed into Tragical mourning, our festival solemnities into funeral obsequies, and our ease, security and the greatest felicity we can fancy to ourselves here, 
Hic acquiruntur hic amittuntur res terrenae.  ah how quickly, even in the turn of an hand, or age of a minute is it converted into tediousness and wearisomeness? how soon doth it conclude in a fever, an ague or linger sickness, in an afflicted life or an unexpected death? all which, with many more may preach to us upon that Text, Up, here is not thy rest, thou hast yet a great journey to go; O let us ever be hugging up our hearts heavenwards, and fending our affections upwards towards the Saints everlasting rest, towards those Mansions prepared for us above, where felicity is the condition, eternity the duration, Angels the company, the Lamb the light, and God the portion and inheritance for ever. Thus much of that which is presupposed in the Text, viz. That the best that can be said of this life, is, that's its a day of labours and troubles. Now I proceed to that which is proposed viz. That the worst that can be said of death or the grave, is, that its a night of rest and repose.  
There the weary be at rest.  
As John after the terrible claps of thunder, heard the pleasant voice of Harpers, Reu. 14.2. So here, after labour cometh rest, which latter makes amendss for the former; While here, we are like the Israelites in Exile, at last comes death like Moses to deliver us; and Moses said, when he came for the people's enlargement and deliverance, he would not leave an hoof behind; so Christian, when thou comest to take up thy quarters in the grave, not one trouble but it will be left behind; this, and this, and this trouble, which now thou thinkest almost intolerable; and that wound, that woe, which thou art apt to judge almost incurable, will shake hands with thee, as soon as thou interest the continent of a Coffin, never to see thy face more; no more labours of the body, nor distractions of the mind, not more noise nor stir, but all quiet & still in the grave whither thou goest; there the weary be at rest. The servant there is not spent with serving, nor wearied with waiting, nor weakened with working, but sleeps with as much quiet, lieth with as much ease, hath as much attendance, and is as much a freeman as his Master; This Job justifieth, Chap. 3.19. The servant is free from his Master, and in the 18. vers. he shows the same in Prisoners; there saith he, the Prisoners rest together; here they are environed with fears, and beset with frights, while the Baliffs stand centinel to catch them in every corner, and to take them at every turn; here they are continually tossed and tugged, haled and hurried from their house to the Prison, from the society of their loving relatives, to converse and to communicate with the crysand sad querelas of poor captives, and men miserable like themselves; but when death gins to look them in the face; than the year of jubilee, the day of delivery gins to dawn upon their heads; when they have once paid their debt to nature, than all their debts are paid; now death is their debt to nature, and therefore when they have paid that, that is, when they are dead once, they receive a quietus est in their Spirits, an acquittance that they have done all, discharged all; therefore he concludeth thus; there the Prisoners rest together.  
Now touching this rest, I will proceed first in showing you what it is, and secondly, what use we are to make of it.  
There's a threefold rest, which Christians enjoy in the grave.  
First, A rest from working; there's no tedious employment there.  
Secondly, A rest from suffering, there's no calamity to prey upon our carcases there.  
Thirdly, A rest from sinning, and this is better than all the rest.  
First, A rest from working, no rising up early, not sitting up late, no toiling the body, nor spending the spirits, not exhausting the moisture, nor drying up the marrow with hard Labour to get a poor living, but as Job saith, Chap. 3.13 The man shall lie still and be at quiet, as if he were taking a days, repose upon a feather bed. OH the weary nights and weary days, O the tedious times and tiresome hours, that many a poor labouring man meets with here! O the scorching heat, and peirceing cold, that they are forced to feel, and silently to stoop to; O what would they give for a little respite sometimes! what would they not part with for a perfect rest! now death gives them their wish, and gratifies them with this felicity they so much long for; for saith the spirit, blessed are the dead that dye in the Lord, for they rest from their labours; which place receiveth further light from that position of the Preacher, Eccles. 9.10. There's no work nor device, saith he, in the grave whither thou goest, that's a Bedchamber and not a shop, a sleeping room and not a workhouse.  
Secondly, A rest from suffering; no languishing weakness, no sickness nor faintness can there be found; no more oppression nor imprisonment for the poor debtor; no more reproaches nor false imputations to be fastened on the painful Minister; no more losses or hardship incident to the harmless householder; no more crying and complaining in our streets by comfortless Orphans & fatherless Children, My Father, my father! But when God hath once whipped his child to bed, he throws by the rod, and lets him rest; therefore saith Job in the words immediately going before my Text, There wicked the cease from troubling, from afflicting; & he adds in the text, there the weary be at rest, from being troubled or afflicted; they are now got out of the crowd of tumults and crosses into the Region of rest and tranquillity; hence could the Heathen say, that it was the best thing not to be born, not to come into this world of miseries, and the next best thing (if we do give the world a visit) in case we be born, to dye quickly, to resign our interest in it, and be go; get but once thither Christian, and thou needest not fear those bedlam-surges and affrighting billows of momentany afflictions which are apt to dash upon, and threaten drowning to the fluctuated and tempest-tossed Vessel of thy outward man, for the high Lord of heaven and earth, to whom both wind and sea and all things else own their allegiance, will silence the Euroclydons, Sponge, the impetuous waves, and still the rage of all vexations and afflictive incidences, when he lands his Ark upon Ararat, when he Cradles his Child in the grave, there to take its rest till the resurrection. This is the second particular, we shall rest from; viz. all sufferings that like so many Sergeants, are ready to arrest the body; here lies Job in the Ashes, here lies Jacob in the Fields, here lies David it the Wilderness, here lies Abraham in exile, and here lies many of our brethrens bleeding and groaning under the heavy pressures, of poverty, oppression, sickness, and such like afflictions; but at last comes the year of Jubilee, when all the Prisoners of the Lord are set at liberty; therefore they are called the Prisoners of hope, Zech. 9.12. because they may hope to be delivered. The time was when Christ asked the Adultress, Where are thine accusers? and she replied, They are go; so the time will be, when if it should be enquired of thee, Where are thy troubles? thou shalt answer, They are go; the sun arose and they vanished into a disappearance; therefore said the Psalmist, mark the upright man and behold the just, for the end of that man is peace; though his beginning may be trouble, yet his end shall be peace.  
Thirdly, A rest from sinning; a rest from doing the druggery of Satan, a rest from the law of our members, which now warreth against the law of our mind; this is clear from that Apostolical affirmation, He that is dead is free from sin; the fountain and flux of sin is than dried up; all the Conduits of sin are stopped, and the weapons of unrighteousness broken; when a good man dies, 
Mort viri Mors vity.  his sin dies with him; nay before him, it dies in actu, he doth not act it; it dies in affectu, he doth not affect it; it dies quoad regunm, it commands him not; and it dies quoad reatum, it condemns him not; now is the perfect mortification of sin attained; now is the spreading Leprosy of sin cured; and is not this good news to a Christians ear? thy Query is now that of Paul's, OH wretch that I am, who shall deliver me from this body of sin? Now death like a friend whispers thee in the ear, it will deliver thee; for he that is dead is freed from sin; for whereas in the whole course of our lives, we are continually fight against our inordinate affections, to bring them into subjection to Christ, death as at one stroke smites them; so as that the body goes to the grave, and sins not, and the soul is offered up to God in a full and perfect obedience; Now it is thy wish and most passionate prayer, Christian, O that my sins were all sacrificed, O that my lusts lay all buried and abolished, so as that they might never disquiet my conscience more, never pollute my heart more, never offend my God more, never grieve the comforter more. O that my corruptions were conquered, that my heart were renewed, that my life were reform, that I might never sin more, but might be one wholly offered up to the Divine disposal, saying with the Psalmist, Lo, I come to do thy will OH my Go●? now wait-but till a dying hour, and thou shalt have thy wish, though thou canst not live in the body without sin, yet thou shalt lie in th● grave without sin; that rebellious w●ll, that earthly mind, those irregular affections, that were ever exciting thee to sin, and exposeing thee to temptation, drawing thee from duty, destracting thee in duty, or disquieting thee after duty, shall now be left behind; as thy friends may accompany thee to the grave, but than they turn their backs and leave thee; so these may go with thee to a deathbed, to the confines of eternity, but they can proceed not further; comfortably thou mayest conclude with Paul, Heb. 4.11. he that is entered into his rest, hath ceased from sin.  
I proceed now to use, which is two fold.  

1. Of Caution.  
2. Of Comfort.   
First, Is the grave a bed of ease? 
The●e ●r two Cautions.  is death a night of rest? than mistake not thy resti g place, expect it not in this life; fancy not that thou shalt have any stable or lasting rest, till thy body rest itself in the Arch of the grave, and thy soul repose itself in the bosom of Abraham; the first thing the new born infant sees, is sorrow, and the first thing that he doth is weeping, as if the innocent were troubled to think upon what a shore of troubles he is landing, and ●●to what a sea of labours ●e is launching, and thus ●aving as it were took shipping, he rides in the storm, ●nd like a bubble floats up and ●own upon the face of the ●aters, being resiless and 〈◊〉 perpetual motion all the ●hile, till he be crushed into ●atness, by the pressure of a ●●gger drop; I mean till he ●e ushered into the grave by a ●ad of undigested meat, by a ●urthen of a full draught, ●y the quinsy or stopping of ●is breath, or by some ●●ch like supervening accident; thus the poor creature ●ins out his time, never see●●g an end of his troubles, ●●ll his troubles see an ●nd of him; therefore the caveat I would fasten upon you, is this, Take heed o● building Castles in the Air, o● grounding your hopes, an● expectations of a continue● safety and unshaken security upon the sandy foundation o● a temporal and transitory life, as the Angel said to th● woman, Why seek ye th● living amongst the dead? 
Luk. 24.5.  h● is not here, he is risen; so ma● I say to you in this case Why seek ye for peace in 〈◊〉 place of conflict, for the song of Zion in Babylon, for re●● in a land of labours and troubles? these are reserved fo● you hereafter, stay for th● ultimate event of all things till the last Exit comes, stay t● see the clause of the scene than shall you see a true decision of all controversies; 〈◊〉 conclusion and peroration o● al● perplexing evils and anxieties.  
Secondly, Though when ●●e Christian dyeth, his trou●●es die with him, and he ●●es immediately to rest; yet ●●ow that the wicked reap no ●●ch benefit by death; the ●●d of their life is the beginning of their troubles; all ●●eir merry days are now ●one, all their youthful ●eaks now laid aside, now 〈◊〉 their Candle out, now is ●●eir sun set, and nothing left ●●em in all the world, that ●●n either speak a word of counsel, or administer a ●●llable of comfort to their ●assing souls; but not sooner ●●ey dye but they drop into ●iving torments.  
Quest. But you will object; Is it the soul privilege of t●● Saints to enjoy rest after deat● is it not a favour common 〈◊〉 all Christians whether re●● or pretended, to repose the● selves in the grave with●●● any suspicion of a disturbance?  
I answer, 'tis confessed th●● have a kind of rest or rath●● respite and reprieve giust them, till the Resurrection day, but poor rest it is (G●● knows) for it is  

1. Neither Totall.  
2. Nor Perpetual.   
First, It is not Total; 〈◊〉 this rest of theirs reach●● not the whole man, but ●●ly the body, the shell a●● outside of the man; as 〈◊〉 the soul, the kernel, the quintessence, the marrow, and ●ore excellent part of the ●an, it is in restless torments, ●●idst a cursed crew of heleth executioners, who are ●●nding and tearing the silly ●●retch, in the most tyrannical manner imaginable; ●●erefore it's said Luk. 16.22, ●●. that not sooner the rich ●●an died, but in hell he ●●●t up his eyes; not sooner his ●●dy was buried in the earth, ●●t presently his soul was ●●unged into hell, and this 〈◊〉 the best comfort a wicked ●●an can expect in a dying ●our, when he feels his body ●●gin by degrees (like a ●●inous house) to fall down 〈◊〉 to the valley of death, and ●●s soul Tennant-like, to be presently turned out of its ●●d habitation; than may he bespeak it, as the Emperou● did, Animula blandula v●●gula, poor fleeting wand'ring soul, whither art thou going whither art thou journeying the body may rest a while (a● a reprieve granted it) in th● vault of a grave; but wher● is the place of thy rest? th● body hath a Tomb and a Coffin provided for it; 
2 Cor. 5.1.  but tho● poor soul, hast not whereon t● lay thy head. Every Child o● God can say, I know tha● when this earthly house of m● body, shall be dissolved, I hav● a building of God, an hous● eternal in the heavens, to lodge my soul in; But all tha● the wicked man can say▪ when he dies, is, I know● that when this earthly house of my body shall be dissolved, I have a stately Tomb, a carved Coffin, a lasting Monument, to desposit my bones ●work●, I have seen it done already, or I have taken order for 〈◊〉 in my will to have it done; ●his is all such a man can be ●ure of; when alas, his ●illy soul must lie clasped in ●he claws of the Devil, as ●he trembling partridge with●n the griping Talons of ●he ravenous Falcon.  
The wicked man's rest is not Total.  
Secondly, it is not perpetual neither; the body shall not abide for ever under the ●ands of death, but shall come forth like a prisoner out of Jail, to be tried for its ●ife, and to abide the sad sentence of an incensed Judge; The sea shall give up her dea●● and the grave will give up b●● dead; All those vile bodi●● which have lain Cabinette● up in silence, shall be hale● out of the holes of their supposed security, to be reunited to their souls; so that as bot● body and soul finned together on earth, so they mu●● both smart together in hel● see to this purpose that conscience stinging, and terrors speaking Text, Reu. 20.12▪ 13, 14. O what a woeful greeting? what a sad salutation will there be twixt these two old friends at that day 〈◊〉 when each shall remind other of those privy pranks, and sinful passages formerly committed by them, and than turn● about and view those many vials of God's hottest and heaviest displeasure, that ●re ready to be charged upon ●hem; than will the body wish over and over, O that I ●ad some cell in the wilderness, some Cave in the desert, ●o shroud myself from the wrath to come! but in vain; ●or the seed that is sown will ●ave a time to spring up ●gain, and the body laid in ●he grave, will rise again; they ●hat have done good, unto ●verlasting life; and they ●hat have done evil, into everlasting fire; Thus you have ●een there is a rest in the grave ●fter death, but the wicked ●ave small cause of comfort ●rom it; for to them it is ●either Total nor Perpetual: they must rise again ●s soon as they are laid, and ●p to judgement, before they be well warm in their beds. Thus much for Caution, I● pass now to the use of comfort, which may be serviceable to the Christian, in three regards.  
1. It may be as a Cordial to keep up the heart from fainting under any felt Affliction.  
2. It may be as a comfort and encouragement against the fear of death, and th● body's dissolution.  
3. It may be as a preservative, to keep us from mourning immoderately fo● the death of our friends.  
First, Is death and th● grave a night of rest? the● this may mightily alloy an● lessen the sadness of such a● have any affliction lying upon them; for thy affliction OH Christian, will soon dye of itself, and so thou shalt be eased; or how ever, thou wilt dye ere long thyself, 
Habet ●inem suum, aut finem tuum.  and thus thou shalt found cure; When Jesus was in Banishment with Mary and Joseph, at last the Angel came, and said, They are dead which sought the child's life: So when the days of our bondage and banishment, scarcity and sickness are ended, at last tidings will come, that thy troubles are dead; than shall the righteous look up like Moses when he was passed the sea, and see all their enemies drowned behind them, and themselves harboured in the grave, where the weary be at rest. Cheer up than thou Child of God; what though thou shouldest lie at the mercy of some insulting enemy? what though the day of peace, plenty and prosperity should begin to thicken, darken, and grow cloudy, and on the sudden some Whirlwind of persecution should threaten thee with inevitable ruin? cannot the Almighty still the noise of these waves, and whistle back the winds into their treasuries; or carry thee out of the storm, by conveying thee into the Sanctuary of a Sepulchre, and security of a grave? where thou shalt be as a man unconcerned in the tragedy. What though Mordecai lay a while at the gate, and Mary sit a while under the Table, and what if you underlie a little the chastenning hand of God? yet in all your inevitable straits, do ye in all humble observance, and faithful patience, attend the pleasure of divine providence, and by a holy recumbency, acquiesce in this assurance, that the evils that you see to day (when once the fatal period approacheth) you shall see them not more; as Christ therefore said to his Disciples, Can ye not watch with me one hour? so say I to you, Can ye not suffer one hour? one year, one age; he that is tired, can crawl a little way further; O a little way further Christian, one step more for a Kingdom.  
Secondly, Is death at the worst but a night of Rest? than this may animate, comfort, and encourage all faint-hearted Christians against the fear of dying. Will the labourer grudge to go to bed when his days-work is done? Or will the Prisoner be afraid of that man, that shall knock of his fetters, open the Prison door, and give him his inlargment? and shall the man of God dread death, which doth but come to deliver him out of a miserable life? here thou art a man of sorrows, and acquainted with griefs; one day in pain, another day in disgrace, one while distorted with Convulsions, another while tormented with the Gout or Collect, but almost continually called upon to act the part of a sufferer; and why than are thou afraid of death which comes with an Acquittance in its hand, for thy discharge and delivery? It is I, said our Saviour (when he saw a panic fear to rise upon their spirits) and therefore be not afraid; so it is but death that comes in at thy Chamber door, that leaps up upon thy bed, that draws the Curtains and puts out the Candle of thy life, to let thee take thy rest the better; It is but death I say, and therefore be not afraid; even such a death which like Jacobs Chariot, (attended by a Convoy of thine acquaintance) is sent on purpose to carry thy corpse to a grave, where thy weary bones shall be at rest.  
Thirdly, Is death at the worst but a night of rest? than this may comfort us from mourning immoderately for the death of dear Relations; Are they in rest? why than should you be restless and unquiet to, hear of their weal? death is thy friends gain, though thy loss; & canst thou grieve & sorrow that he hath changed for the better; take heed, this will argue too much of self-love, whilst thou deeply lamentest thy loss, but little rejoycest for thy friends gain; it's his gain, I say again, unless it be no gain to be delivered out of a sinful sickly body, yea a sinful miserable world, and carried to a resting place, where sin and misery never peeped in; and this consideration alone, may minister matter of exceeding comfort, and incomparable quiet, to the truly affectionate and endeared Husband, as also to the Noble Allies, and religious relations of this every way virtuous, and accomplished Gentlewoman; the sad and mournful lamented instance of this mournful meeting, O how this may silence your sorrow, and make you sighing fly away, to think that she is now at rest, that that very languishing nature, which but yesterday was as full of ●ain as it could hold, breathing forth the sighs and sad accents of a dying Christian, 
Cuius mors (licet amara) minus pan● quam mora morti● babuit.  should this day be lodged in ●he tranquillity of that region, where all is quiet, and on a Calm. And that that pious soul, that unparallelled precious piece, who for eight whole days together lay frying in the furnace of affliction, having all that time only some few short smiling intermissions, which did scarce contain time enough to breath in, and to prepare her tackle for the next storm, should be now rison from of a sick bed, laid aside her sad complaints, and ceased her mourning notes, and have her dear Redeemer takeing her by the hand, and showing her the pleasant situations, the beautiful buildings, and the heart-ravishing and soul-entrancing joy, that's in the Kingdom of glory, saying, How likest thou this welcome to heaven! how approvest thou, dear daughter, of this friendly treatment, of this homely (I should say heavenly) entertainment? this is thy rest OH my Spouse; this must be the place of thy Habitation for ever.  
And can ye walk mournfully, and go about disconsolat lie, whiles this Consideration keeps fresh upon your spirits? It is our meekness, and infirmity to think of our friends deceased, as jacob did of Joseph; when he saw his bloodyed Coat, he presently concluded that some ev ● had befallen him, some evi● bea● had devoured him; while Joseph was in honour all the while, in Pharoahs' court and therefore bid his brethrens, Go tell my father of all my honour in Egypt. Thus when we see the Coats of our deceased friends, when we cast a rueful aspect, a sorrowful glance upon the heart-affecting object of their Hearse, when we see the garments they wore, the company they kept, the places of retirement they frequented, we are apt to think that death that evil beast hath made an end of them, and that they are not, and so we walk heavily and live uncomfortably, and yet they all the while, for aught that we know, advanced to honour, admitted into the Court and Kngdome of heaven; Go rectify my father's mistake, said Joseph, and tell him that I am not devoured by some evil beast, as he conceives; but tell him of all the honour you see me have in Egypt; And tell my friends, would this dear deceased Gentlewoman say (were there but a Post or weekly Intelligencer coming from heaven to the earth, to tell us the news of that country) Go tell my friends of all the honour and that height of happiness I have attained to in heaven; signify to them something of that infallible joy that lies warm upon my heart, the impression where of is so deep, and savour and relish so sweet, that it will keep fresh and fair upon my spirit unto everlasting; it is too big a joy to be contained in me; and therefore it doth encircle and contain me; it is too big to enter into the shallow vessel of my incapacious soul; and therefore I have received an order to enter into it, according to that text, Well done thou good and faithful servant, come and enter into thy master's joy; This is the joy (dear friends) that I enjoy. Now why should your sorrow (Christians) be immoderate, for one whose joys are infinite? why should you spend your time in days of humiliation, for one thats celebrating a day of thanks giving, a day which never knows night, never shall have end; I know you have so much charity for your never to be forgotten friend as to conquer your soul into assurance that she is as happy as heaven can make her; at wor●, that her soul is in bliss, and her body asleep in the grave, till the day dawn, and the trumpet sound, to awaken it from sleep to salvation; and will he that ●oves his friend, mourn or be troubled when he bids him good night to lie down in his bed till the next morning?  
Now probably it is your expectation that I should say something, in commemoration of this Saint's sanctity on earth, the better to convince you of her present felicity in heaven.  
Indeed I could cordially wish that the ju●● praises and deserved encomiums of this principal piece of divine architecture were published and sweetly sung forth by some seraphical tongue, that the Glory of her graces might shine illustriously like a burning ●amp to give light to posterity, that thereby such a fire of zeal might be kindled in the hearts of all, that passing through the the same path of piety which she had done, they may arrive at the same port of felicity, whereto she is go; but alas who am I, and what is my Quill, that it should dare to delineate, or characterise this Choice Christian! I want gifts to make known her graces, and natural Abilities to blazon forth her spiritual eminences. I'd rather weep her worth than writ it, and choose to mourn over her grave and lament her death, rather than be that Apeiles that should undertake to draw her Picture to the life; yet rather than I will wrong her memory by being mute, and cloud her morning lustre in a mist of unpardonable silence, I will take the confidence to present you with an Epitome of her goodness; you may judge of the Lion ●y the Paw, and guests at the grace of her person, by 〈◊〉 glance upon a piece of her Picture.  
Indeed should I pen the ●umerous particulars, where●n this dear child of God (whose person, parts and piety will ever be precious to my memory) hath propounded ●er self imitable, I should be voluminous; but I purpose brevity, and therefore leave ●ou to paraphrase, and ex●atiate upon a Theme so large and sadly copious.  
The whole I reduce unto these two general heads.  

First, The Tenor of he● life.  
Secondly, The manner of her death.   
Touching the former, sh● was eminently pious; and as the latter, she was transcendently patiented; in both, imitable and exemplary. The vanities of this life did not affect her, she slighted them the extremities of death and sadness of a sick bed did not afflict her, she wave● them, and endured all with so much Christian quiet and contentment, as if she had been unconcerned in the accident; In a word, both living and dying, she might 〈◊〉 our copy to writ after, 〈◊〉 inform us how to live, ●●d to teach us how to dye; ●er speech was always inoffensive and graceful, her gesture plausible and void of ●ride, her Garb was rather ●●mely than costly; and ●●ough her Parental Extraction might have wooed her to courtly Magnificence, yet ●id her personal condescension, and gracious temper ●nd constitution confine or ●ather incline her to a Chistian ●ecency; her judgement was ●s a judex, able to discern; ●nd her memory was as an index, fit to retain those passages in Sermons, reading ●r discourseing, which were worthy her observation; to which I may add, that her practice was a Praeco to publish to the world, that he● Conscience run parallel wit● her science, having no lesle 〈◊〉 proportion of the innocenc● of the Dove, than of th● wisdom of the Serpent; s● that that sign than may b● hung up at her door, tha● Epitaph may be written upo● her monument, that Encomium may safely be set upon he● memory, which our Saviour clapped upon Nathaniels' head Joh. 1.47.  

She was not at all given to foolish talking, unseemly je●ting, and an Ishmaelitish jeering, (as minions of her quali y are) but grave and sober, her; lip● dropping grace like an honey comb, forgetful of injuries, slow to anger, helpful to many, dureful i● none.  Behold an Israelite inde●● in whom there is 〈◊〉 guile.  
Here's a pattern for all yo● ●adies, Gentlewomen and others, here's a precedent ●or you to walk by, here's a ●appy for you to writ after; ●e was one of a candid and ●inning disposition; be you 〈◊〉; she was one of very rare ●nd Religious qualifications; 〈◊〉 you so; she was one of an ●●genuous and affable com●ortment; her look was most obliging, and her modest ●●untenance very influential ●pon the spirits of spectators, 
Benignitate adeo praedita, ut quos alii potentia, illa clementiâ vice●it.  〈◊〉 melt (and like the glimmering sun) to thaw the icy ●earts even of her enemies ●●to love and compliance, ●nd to make all that had but ●●e lest competency of acquaintance with her, to love ●er, whether they would or ●o; she was a true lover of ●ods Ministers, one that could not endure to hear a●● thing ill, and would not at an● time speak any thing but w●● of them.  
She was continually obsevant of, and passionate's affectionate to her dear Husband's; as before Marriage she fitted her choice to h●● mind; so after she alw●● fitted her mind to her choy●● so that all along there w●● such a conformity and constant correspondency betwi●● this kind couple, this lovi●● pair, that there was ne●● seen the lest difference 〈◊〉 the lest sign of Separati●● between them, till God ma●● it, till he separated them; 〈◊〉 than they were like Jonath●● and David, who loved ea●● other as their own soul, 1 Sa●● 18.1. Or like the t●● ●ranches in the Prophet Eze●hiels hand, enclosed in one ●ark, and closing so together ●hat they both made but one ●eece; indeed there was (albeit not the lest syllable of quarrels) yet contentions betwixt them continually, but such as is not only Lawful, ●ut convenient and commendable in Conjugals; for they contended each who should ●ove other best, who should admire other most; this was ●he nature of their contentions, and all the strife that was ever observed betwixt them; to proceed; she was not only faithful in performing her duty to her Husband, but she was merciful in exercising her authority over her servants, 
Aristotelicis, en baci●●nis argumentis.  moving them to their charge with persuasion, rather than compulsion 〈◊〉 with arguments taken fro● their conveniency, 
As if sic volo, sic iube●, we will and command you, were a stile to princely for her to use.  rathe● than from her own authority so much had this ingenuous Gentlewoman by her discreet and moderate carriage towards them gained upo● them, that she could not sooner express her pleasure, the● they would be ready to tende● their service; and this, not s● much out of servile submission to her precept, as from 〈◊〉 principle of pure affection t● her person; But her home-concernmens did not, coul● not so monopolise, and engross her love, but she would be letting it out in a large proportion to her worthy and deserving friends and relations abroad, in such a manor, as that her soul seemed to be rather with them whom ●t loved, 
Non ubi animate se●● ubi amat.  than with herself where it lived; indeed there was so much of indearment on her part towards them, and so kind a resentment ●hereof on their part towards ●er, so many outward expres●es of their mutual compla●encyes in one another, 
Viz. that most Honourable Family of Conyers, Lord ●'arcy and Conyers.  as ●hat I cannot choose but ●ob Eminentiam) term that family, the Family of Love, ●nd when ever I think there●n, break forth with David, Behold what a good and pleasant ●hing it is for friends to live together in love! 133.1. Yet ●hough this Christians heart ●as bound by a double tye, ●iz. of nature and grace, to ●ove her friends, yet was it ●ot so confined and cemented to them, but it was at liberty to sally forth after God, to seek and found him whom her soul loved, as appeared from many breathe and long looks she had after God on her deathbed, testifying by several pithy and pathetic Ejaculations, her willingness, nay her longing eagerness to bid farewell to her friends, as they surrounded her bed with bedewed cheeks, and besadded hearts, their bowe●s yearning and rolling towards, and by dilated hearts and stretched out arms ready to hung about the neck of their dying sister; yet I say, though sh● had as much affection fo● them, and as much of tru● love from them as one coul● imagine; yet her heart wa● so engaged for God, that sh● could freely bid good-night to them all, and resign up her interest in them, that she might go hence to bathe her soul in the delicious intimacies and blissful embraces of her dearest Lord I desire to be dissolved and to be with my Saviour, was heard come from her more than once.  
But in the composition of this rarely qualified and curiously contrived Christian, there was to my observation, three graces which overtopped the rest, (as Diana did her Nymphs) and marvellously beautified and bespangled the whole composure.  

1. Piety,  
2. Humility, and  
3. Patience.   
First, for Piety (taken in a strict sense, with reference to God) she was eminent and imitable; it was her custom or rather her conscientious care, to bathe her soul every morning in the sweet and soul-healing streams of the holy Scripture; to be ever smelling at the flowers that spring there, to be ever gathering the fruit that grows there, to be ever learning the lessons, and applying the Promises that are penned there; this was her care while she lived, 
Cura suit recte vivere, sicque mori.  and this proved her comfort when she died; she was none of the proud Madams of this age, who stand sacrificeing the precious morn to the Idol in the looking-glass in painting the face, in plaiting the hair, in new moddeling and curiously curling that ensnaring and bewitching love-lock, as if the dusty Cobweb of each curl, would be ornament enough to set them of in the sight both of God and men; she was none of our amatorious Ladies, who study Romances, and make it their chief (if not only) employment to be well read in the amorous and lust-provoking Poes', and well skilled in that youth corrupting study, De arte amandi.  
But the morning exercise of this choice Christian, was of a nobler nature, viz. a consulting with the Divine Oracles, the Word of God, a dwelling upon and delighting in those emanations of a deity, whose original is eternal, whose worth is unspeakable, whose knowledge is life, and in one word, 
In uno om●ia.  All; by assiduous use and conscionable practice, it was grown almost natural to her to breakfast upon the Bible, her hand and heart being so enured to it, as if she had heard that voice from heaven spurring her to it, 
Tolle league, Tolle league, Aug.  Take up and read, take up and read. As all the Rivers run into the main Ocean, so much of her study run into Scripture-study; which is the Ocean of all true knowledge and pure wisdom; she would indeed allow to other Authors a subserviency to divinity, but allow them them a predominancy or precedency she would never; who can choose now but as it were Canonize her for a Saint, and clap the Crown of blessedness upon her head, singing her dirge with David, Blessed are those whose delight is in the Law of the Lord! Psal. 1. vers. 1.2.  
Again as she unlocked the day with praise, 
Her care was that her outward calling should not encroach upon her heavenly calling; and therefore she would lay aside a good part of her time, so communion with God; whatever she neglectred, her duty to God she dared not neglect, liketha● devout man, who when his time for devotion came, what c mpa●y soe●er he was with would take his leave of them, wi●h this fa●● excuse, He had a friend that stayed to spe●● with him (meaning his God)  she would shut up the night with prayer; often was she praying when others were playing; often was she takeing pains in duty, while others that probably might censure her for idleness, were fast asleep in their beds; in a word, she was a constant closet-visiter, a constant worshipper, never forgetting nor omitting her hours of devotion, in so much, that what is registre● of Job, Chap. 1. ver. 5. may be recorded of her, Thus did Jeb continually, and thus did she continually, and when she had done she fell asleep.  
Secondly, 
Which commendable virtue is very rare in this age, amongst women of herranck and quality.  Humility was another flower that gave a fragrant smell, and cast a sweet scent in this Christians Garden; she wore the livery of Lowlyness, and carried the colours of humility to her dying day, though she had many provocations and incentives to Pride, as every reflection upon her noble descent and extraction, her fair fortune and (no way contemptible) conjugal condition, besides her own personal abilities and qualifications, all which might have served as so many bellowss of Pride; yet this selfdenying soul was wondered at for her humility, and admired for her condescension; she courted not Encomiums, nor cared for commendations, having a principle within her, which restrained her from hunting after applause, or from takeing too much pleasure in it when offered; though virtue was legible in her looks, and goodness engraven upon her countenance, and (I persuade myself) heaven in her heart, yet neither this nor the recognition of or rumination upon her natural abiliments, or temporal attainments, together with the temptation of the Enemy, could tender her otherwise than a meek, lowly, and condescending Christian; in short, albeit she was got high in other men's estimations (and yet not higher than her own merits mounted her) yet ever was she low, very low in her own apprehension and valuation; her Motto both living and dying, being that of Paul's, I am a great transgressor, a great sinner: she did not say my comforts are small, but OH alas my sins are great, and you are deceived in me friends, if ye think otherwise of me; I am the lest of Saints; this was the highest rate that she set upon her self, self denying being all the selfseeking that she was guilty of; neither did she toss the ball from her, with a purpose that others should tumble it to her again; she did not play the Hypocrite (I am confident) as some do, who vituperate and vilify themselves, intending nothing thereby but to have others magnify and admire them the more, but out of the abundance of her heart, her mouth spoke. And now hath God called for this humble soul, and planted it in an heavenly soil; now hath he sent the Messenger of a natural death, to fetch her to eternal life, as if he would not, or as if he well could not want her company any longer, according to that place. 1 Pet. 5.6. Humble yourselves on earth, and God wil● lift you up to heaven.  

Nesciv●t irasci.  Thirdly, Patience was another diamond in her Ring another jewel in her Cabinet, another grace that she was eminent for, 
And indeed where you lay humility for the foundation, contentment will be the superstructure; the humble soul judgeth itself worthy of nothing, and hence is content with any thing.  and gloriously refulgent with. I dare say, that man knew her not, that knew her not a Mirror of patience; he is scarce alive that ever saw her in a passion▪ so well had she learned the lesson of Paul's, In every thing to be content; which way so ever the wind of providence blue, she had dexterity and skill, that she knew how to guide her Vessel without dashing upon the Rock of discontent. As to her outward condition, she was indifferent; she could as one saith, be either on the top of Jacobs Ladder, or the bottom, she could sing either the dirge or the Anthem, 
Placentia, vel lachryma.  she could be any thing, every thing, that God would have her, without any cloud in her countenance, or storm and discomposure in her spirit; she might ride in Triumph with Job for his jewel of patience, she might be sister to Moses for meekness and dispassionateness, save in the matter of his inordinate anger at the Israelites once, when he broke the tables (in a passion) in which were written the ten commandments; and herein she excelled Moses in meekness; for as I am credibly informed, she was never once since she came to the use of Reason, 
Nec accende ' at, nec accende ' atur; n e was not provokeing, nor easily provoked, t●er in ma●●f●sting her clemency, as also her wisdom.  observed to be guilty of this unreasonable prevarication, viz. passion, in any great degree, but was ever as dispassionate and gentle as the morning Sun in Autumn; and what is there that doth so much beautify, and bespangle a Christian, and as a spiritual embroidery, doth set him of in the eyes of the world, as patience, tranquillity, and contentment in every condition, For my part, I know no ornament in Religion, no link in the golden chain of grace, that doth better become a Christian, or glitter and sparkle more in the eye of God or good men, than this of patience; This is a bridle to the tongue, this is the enamel of the heart, this is the Phisosophers' stone which turns all into gold it toucheth; how should every Christian be ambitious to wear such a sparkling diamond! as Mr. Watson terms it; if there be a heavenly life upon earth, it is a contented life, and why than not contented man? The Lord teach thee to contain thy tongue in silence●, and possess thy heart in patience, that thou mayest not fall short and come hehind (her) in this grace, who hath got the start, and go before thee to glory. Thus was she qualified on earth, and this made God so desirous of her company in Heaven; In a word, her tongue was never on fire with fury, her heart never ruffled with frenzy, her spirit never flustered with impatience, but as if she had been unconcerned in any disappointment, or afflictive accident, that befell her, she was ever seen to be Semper Eadem, unmoved, unchanged, even amidst the greatest changes and most amazing alterations; And what she made profession of all her life, she gave a good proof thereof at death, while she went to the stake without relucting, and met death as it were in the half way, without complaining; when her cross was light, she reckoned it in the inventory of her mercies, and was always thankful for every interval of ease which God gave her on her deathbed; when her cross was heavy, and the tide of her torments overflowed her, she took the cup out of God's hand on her knees, and was content, knowing that when her estate was worse, it was to make her ●etter. As the sheep before the shearer is dumb, so opened ●he not her mouth, unless it were either to pray or to ●raise; groan she did, but grudge she did not; mourn ●he might, but murmur she would not; Not one whining look or distorted countenance, not one impatient word, nor the least outward expression of any inward passion; but a calm, quiet, well-composed Christian, to the admiration of all that were about her, even in her sharpest agony and deepest extremity, as if the quietness and unmoveable fixedness of her dying body, were a living emblem of an unmoveable quiet mind.  
These were the three lilies that grew in this Christian● garden, the triple jewel tha● decked her Diadem, though the whole canopy of her conversation, was bespangled and embroidered with prett● sparkling stars; albeit he person shined bright with th● image of God upon it, ye● these were like so many su● which strove each whic● should outshine other, an● contended for the preeminency.  
Now as the Tenor of he life deserves to be remembered so the manner of her deat● may not be forgotten, whic● was gracious and happy t● ●●e height of wonder. A pious ●●e will conclude with a ●●ecions death. God hath ●●●d it, Precious in the sight 〈◊〉 the Lord is the death of ●●●s Saints.  
First, Such no doubt was ●●rs, considering that a ●●eat part of her life, (as appears from what is said of her) ●●as expended in preparation ●●r death, always in the time 〈◊〉 her health, gathering ●●wers to refresh her, Scripture Cordials to comfort ●●er against a dying hour.  
Secondly, Considering ●●kewise her willingness to ●●ye, when she came to it; ●●e was willing to dye and 〈◊〉 at rest; she was willing ●●kewise to live, though it were in pain; come life, com● death, she was willing to b● at the Divine disposal.  
Thirdly, nay considering those many savoury and heavenly speeches, which d●●stild like Rose-water, fro● her dying heart. OH you m● friends, you that were the we● wishers of this dear one, no● deceased, (whose worth 〈◊〉 shall hardly ever call to min● without weeping) you I sa● who were her chief wellwishers while alive, and now h● truest mourners when dea● had ye nothing in the wor● besides those Christian e●pressions which glided gent● from her languishing li●● when she lay a dying, t●● comfort you, they were sufficient to force a smile into ●our faces, and make your ●earts spiritually merry, when ●●er your musing▪ thought ●●ance to reflect that way.  
I will gather up some few ●f these flowers, 
Dying speeches, Living comfort.  and compose them into a Nosegay for ●ou; peradventure, they ●ay serve you to smell at, ●nd refresh your spirits in ●n hour of heaviness.  
This Religious Gentlewoman being now fairly set ●own upon her deathbed, ●nd arrived at the brink of ●he grave, having received ●he sentence of death within ●er, (for she was persuaded ●er hour was at hand) she made it her business to set her ●amp a burning, to set the wheel of grace a going, to fit and prepare her soul fo● heaven, since she pereeive● that her pilgrimage upo● earth was but short; bu● before God would consent t●● landlord her in her heaven●● country, he permitted Sata●● to toss her to and from, wit● the tide of temptation, ti●● at length she was ready su●● cumbere oneri, to give he● cause as lost, and herself fo● a go woman, a lost an● undone creature, had no● the sun seasonably broke fort● of the clouds, had not th● Lord in the nick of time appeared to be her deliverer▪ The Devil perceiving her tim● and his time was now bu● short, improved the shortness of his time by the sharpness of his temptation, perceiving the Bird got out of ●is snare, the Lamb out of ●is paw, the Saint out of ●is clutches, he pursued her ●s the Kings of Canaan did ●he poor Gibeonites, Joshua, 
S●●an being impatient of ●isloss, ind augurs daylyt recore his for●er dominion.  9 with greater violence and fury ●hen ever, see●ing to regain his prey, and to recover his ●ost possession, till at last by the pressure of his hideous & hellish ●emptations, show as driven in●o a deep ditch and fearful fit of despair, crying out most piteously she was damned, OH I am damned, and am certainly in hell already, and turning her head towards me, said, OH Mr. Ewbanck, though my pain in labour and travail was great, yet the torments of hell I found are ten thousand times greater: O hell! hell! thus she continued a competency of time together, giving out many rueful expressions of her damned and undone condition; whereupon I (as aspiritual guide and Physician under God) endeavoured to prescribe a remedy suitable to her disease, (being unwilling to wound such as God had wounded, and to afflict her whom I saw so much afflicted) she presently plucked of the Plaster, and would not let it cleave; she would not apply the salve when proffered her, but refused to be comforted, as Rachel did, persisting still in her despairing language, and mournful Elegies, that she was damned, undoubtedly damned; whereupon I ask● her what were those inditements that the Devil laid to her charge, what were those sins principally that were her soul-damning sins, that oppressed her conscience, and occasioned her distress. She replied, She had been a great sinner, for she had used the ordinance of prayer negligently, she had often been distracted and disturbed in duty, by giving a too ready admittance and entertainment to unseasonable, un suitable thoughts, secular and sinful ●ogitations, during that holy exercise, and for these, her eyes run down with tears, as lamenting Jeremiahs' expression is.  
First, See here the malice of the Devil, who will play ●t small game before he sit ●ut, and torment her conscience with small sins, if he cannot damn her soul for greater, he could not call her to the Bar and indict her for Injustice, detraction, or any gross commissions, and therefore he contends to keep her Conscience on the rack for omissions; nay not so much for omissions of duty, (for I think he could not justly throw this in he● dish, or set this upon he● score) but for her imperfections in duty; not for th● want of sacrifice, but only for her weakness in sacrificeing: See here what a malignant malicious spirit th● Devil is, who when he coul● not formerly tempt to a neglect of prayer, he now torments her for her defect in prayer; when he could no● deny that she served God, ye● malice makes him callumi●ate and misinterpret what ●e could not contradict; he ●ain would fasten insincerity ●pon her service, and so embase the matter, by some ●ight failing in the man●er.  
Secondly, Again from that agony of conscience, and ●opelesness of heart that ●●e than lay under, and all ●or some unavoidable di●ersions in her devotion, for ●●me frailties and infirmities ●●at did adhear and cleave to ●●er performances, I collect ●is caution for your instruction, That you take heed of indulging yourselves in any ●n or sinful circumstance, ●hile you live, jest it prove ●ur tormentor when you come to dye. Many you● men who are active and venturous in their youth, g●● those bodily bruises a●●streins, which they feel 〈◊〉 their sorrow in their o● age: The use I make of it 〈◊〉 this, if thou that readest the lines, or hears them read gi●● a blow or bruise to thy conscience in thy health, th● mayest found it fit heavy up●● thy spirit in the time 〈◊〉 sickness; 
Quaefue●runt juventutis gaudia, trunt serectutis gravimina.  these little sins, probably thou art pleased 〈◊〉 term them, which now th●● feelest not, may be a tro●ble to thy conscience, a●● an aching to thy heart 〈◊〉 a deathbed; think no 〈◊〉 little than, whiles you h●● the sound of this devo●● Gentlewoman's dolours 〈◊〉 your ears, breathing 〈◊〉 ●ell and damnation, OH hell! ●ell! and all for a little heedlessness, or heartles●ess, sometime in her devotion. But I return, when I ●aw her persist in this soul-●xtremity, uncpable of counsel or comfort from my directions or resolutions, I asked ●er if she would that I should ●ray for her (hoping that God would be entreated to rebuke the Tempter, pacify ●er conscience, clear to her ●nterest in Christ, and fasten ●hose nails of resolution and satisfaction in her heart, which the creature was unable ●o do) but she smiling on me replied, alas Sir you cunnot ●ray for me, I urged her further; That she would make ●ryal of it, and that she would join with us in duty, and be careful that her heart keep time and tune with our prayers; but she would no● seem to give any approbation of, or assent to any such motion, thinking it a fruitless exercise to beg and sue out a pardon for one already condemned, already in hell as she apprehended she was; hereupon her indulgent and endeared Sisters, whose rolling bowels opened and yearned towards this languishing Christian, and whose hearts were ready to fail within them, to see her plunged into such a pit of perplexities, with the door of despair shut upon her, they earnestly begged of her, that she would let prayer be made for her, and that she would go along with us: now after a little pause and demur, she fixed her eyes upon us, and said, Well, I will see what ye can do, albeit I think you cannot, I know you cannot pray for me; hereupon we made our humble address to God with Hezekiah, spread her condition before the Lord, and with Paul doubling and trebling our petitions that he would have mercy on his handmaid, and know her soul in adversity; now when we had made a reasonable progress in prayer, it was observed that her countenance began to change, her heart began to leap for joy, her sorrow and sighing to fly away, and she to give certain signal Testimonies, not only of her zeal in prayer, but also of a present income of the Spirit in answer to prayer, and no sooner was duty finished, but the scene was changed, her confflict with, and her conquest over hell and the Devil accomplished, and she crying out victoriously and Triumphantly, Now I see that the Devil is a Liar, and I will never trust him more, he is a Liar, and I'll never give him hearing more; he persuaded me that my condition was hopeless, and that none could pray for me, but he hath plainly proved himself a Liar, for verily the Lord hath heard prayer for me.  
See this! Stand and wonder, that one that was even now upon the very brink of the bottomless pit, ready to take up quarters in that fiery Region, should be now mounted up to the Pisga-top of Div●ne contemptation, where she hath got a glimpse of glory where she hath seen Heavens gate open, and satisfied her soul with assurance of her interest there. Behold a clear verification and performance of such promises as these, isai. 54.8. I hide my face from thee for a moment, but with everlasting loving kindness will I have mercy on thee. and Psal 30.11, 12.  
Upon this joyful alteration in her spirit, one by told her for her comfort that now she had got the victory, I got the victory? no, replied she, Christ both got the victory; O Christ thou art victor, O Christ thou art conqueror. See here the humility and self-denial of this sober Christian, while others are proferring her praise, she reflects it upon God; while others are clapping the crown upon her head, she plucks it of in haste, and sets it on his whose right it is; she is none of proud Herod's nieces, who attributed that honour to himself which was God's prerogative Royal; 
She was not an Aristotelian, but a Divine, for whatever the premises were she always made God's glory the conclusion.  not she was rather one of humble David's daughters, who would have God to wear the garland because he had won the field, Not unto us OH Lord, not unto us, but to thy name give the praise.  
Again after she had laid a while, as if she had been at rest, and as thinking she had but a short time to stay, she resolved to spend it well, and hereupon, began to instruct spectators in their duty, and heap up lessons which she would have bystanders learn when she is dead and go; OH Friends said she, begin betimes to look after heaven, take it from me, it is a harder matter to get to heaven than probably any of you thinks of, all the days of your lives is little enough to be laid out in journeying to this place of happiness. Up than to this work; why should aught in the world detain you? what is all this world can give you, but vanity as Solomon censureth it? run through all particulars under the sun, extract the quintessence of them all, and the best that can be said of it is this, it's a vanity of vanities? and why will you neglect heaven for vanity? see here, she that a while ago was not capable of receiving counsel, is now enabled to give instruction; she that not long since thought herself in hell, is now suing hard to bring others to heaven. OH blessed alteration! even beyond expectation, and unto admiration, who hath made it! OH glorious change who hath effected it! doubtless we may say with the Psalmist, this is the Lords doing, and it is marvellous in our eyes.  
After this sickness increasing, and weakness encroaching still more and more, one asked her if she were able to lift her hand to her head, she answered, It's not much material, so long as I can lift up my heart to heaven: O Religious reply, from a devout ●oul; O heavenly retort, ●o an earthly proposal; and ●ndeed she had largely learned ●he Divine art of converting ●ead into gold, I mean, of drawing heavenly inferences ●rom earthly discourses.  
Next, one observing as if ●he desired some rest, wished ●er to compose herself to sleep; but she answered, is ●his a time to sleep? I have a great deal of business to do, ●hat little time I have to stay ●ere, and desired to be left alone 〈◊〉 little; which when they that attended her, retired a while according to her order, she was perceived by one that peeped through the Curtains to be praying, and panting after God, like the thirsty Hart after the water brooks, with hands and heart lift up to heaven, in such a devout and zealous manner, as if her soul had been just ready to take wing and fly to rest; this is the business that she was about, this is the work that she had to do; and whether she was careful to effect it yea or not, judge ye. OH all ye old men, and aged people, you that stand the very next door to death, learn of this pious precedent to get the business of your souls effected before your breath be stopped, and your pilgrimage be concluded: and OH all ye young people, up you and be doing, here's a Lady hard at work, who is as young as yourselves, she dares not take her rest, jest the clock strike, the bell ring; the time (allotted her, for the work) be expired, before her work be finished; and dare you say with Solomon's sluggard, yet a little sleep, yet a little slumber; could ye but persuade yourselves as she did, that this is the last day you have to live, as for aught you know it may be, than you would not easily be persuaded to procrastinate your repentance till to morrow; if thou couldst persuade thy heart that this is the last meal thou shalt eat, thou wouldst not surfeit I am sure, or that this were the last suit of clothes thou shalt wear, thou would not dare to be fantastic, thou wouldst not waste many precious hours, in propounding such fruitless queries as these, what shall I eat, and what shall I drink, and wherewithal shall I be clothed? if thou couldst convince thy heart, that this may be the last Sermon that ever thou shouldst hear, thou wouldst hear it better than ever thou heardest any yet; or that this were the last time you should go to your chamber, so as to come away from thence alive, you would than say what she hath said before you, Is this a time to take rest, I have much business to do? But to come to my purpose again; another golden sentence that came from this gracious Christian; is this, when being asked whether her husband was not a comfort to her spirit, and whether she were not loathe to leave him, My Husband, said she, is the greatest and choicest temporal comfort I have in this world, ●ut I can freely part with ●im to have Christ; my Hus●and, he is nothing to Christ. OH now see whether this be not a Saint of the right stamp, whether this be not 〈◊〉 true Disciple of Christ, when she forsakes Father and friend's, Husband, and what not to follow Christ; when ●ll her aims and ends are swallowed up in desires to be found in Christ?  
Another dying speech of this (now living) Saint; was this, when her Husband out of that abundance of affection that he had for her, asked her if there were any particular instance wherein he might testify and give a demonstration of the truth of his love to her or any of her dear relations; do but name it, my dear said he, and I will infallibly perform it.  
She answered, she thought of nothing in this world, she had turned her back upon it; Here's a right representative of an heir of Glory, whose thoughts spend themselves upon the inheritance above; here's a Picture of a person rightly qualified for communion with God, whose eyes are dazzled with celestia● sights, that the gilded gauds of worldly glory seem dark and duskish; whose mind is so much upon the Apples of an upper Paradise, that the painted Grapes of this lower Goshen, seem flat and tasteless; And now is this mortified Christian, doubt not got into Heaven, who had got so much of heaven into her while she was here; now is she at the Wellhead where her soul drinks a full draught of what she had here but by sips and drops; now is she in possession of what she had here only in expectation; O blessed soul, who would not desire to bear a part with thee, in the everlasting Haleluja of Jehova! Who would not thirst to be one of that Choir whereof thou art a Chorister? OH sirs, let the Recognition of our deceased friends, of our Saviour, of our house and inheritance which are above, be like so many Magnets to draw our hearts from things below, till we can say with this Noble personage, That we have turned our backs upon the world: And no wonder she should relish the fleshpotss of Egypt so little, while God alured her on with clusters of Grapes sent her from Canaan; no wonder she should spit out the carnal contentments of this world, which most men swallow down with much gust and greediness, while God gave her Mannah from Heaven, bread to eat which the world knew not of; for God was ever and anon draining into her heart some drop or other of Heavens' delights; so that she would say sometimes, with a smiling look and cheerful countenance, OH that I had a tongue or breath to declare what comforts I found and feel within me; I see and feel things that are unutterable, OH I am ravished, I am ravished. OH the Sea of delight that this sanctified soul doth now swim in, doth it not raise your hearts, sirs doth it not almost ravish you, to see your friend thus ravished thus transported! was ever Paul in a more heavenly rapture! was ever simeon more entranced with Divine joy, when he hugged his Saviour in his arms! O we may speak it when she is go, and preach it at her Funeral, that God dealt familiarly with her.  
Now the Devil envying her happiness all this while, yet shaming to show his black and griezly hue, whiles the lightsome beams of God's blessed countenance shone so powerfully upon her gladsome heart, lay like a dog under the Table snarling and mallicing her fortunate condition, and no sooner he perceived God to retreat and step aside a little, but he comes from behind the door, and began to tamper with her, and to tell her That all her peace she pretended to, was no more than a truce, and her safety not better than a presumptuous security; whereupon this stately Cedar began to staggar, this accomplished Christian began to question her title to heaven, and to dispute her evidences: I am under a cloud, I am not right yet said she; I cannot but doubt yet whether my salvation be made sure or not, and is not he or she that doubteth damned? Whereupon she propounded this Query to her sister, the virtuous Lady Wivel, sitting than next her, Whether it was consistant with a Child of God, to doubt so as she did? whether doubting and believing were consistant? It was answered her in the affirmative; a man might doubt, and yet be a believer, one that shall certainly be saved; well said she, you tell me so, but doth God tell me so? show me where the Scripture saith it, for the proof of this; one Text was alleged for all, viz. Luk. 22.31. Where Peter sinking into the water, cries out in fear, save Master or I perish; to whom Christ retorted this check, OH thou of little Faith, wherefore didst thou doubt; h● doth not say OH thou infidel thou unbeliever, thou tha● hast no faith, wherefore did●● thou doubt, but OH thou 〈◊〉 little faith, plainly demonstrating, that little faith an● great doubts are consistant▪ But to make it more clear, w● will distinguish, there is 〈◊〉 double doubting.  
1. A doubting that ariseth ab absentia fidei from the wan● of it.  
2. A deficientia from a defect in it.  
The former, that ariseth from the want of Faith, mus● needs exclude faith, for it is absolute infidelity, but faith and infidelity cannot convenire in uno, be consistent in one and the same Subject, but secondly that doubting that ariseth from a defect in, and not from a want of faith, may stand with faith, when it assents to the promise, yet is accompanied with fears, jealousies, and suspicions, that either they do not clearly understand the promise, or presumptuously cofide in the promise, or wrongfully apply the promise; such doubtings as these which arise not from the nullity, but from the impotency of faith, not from the Total want of it, but from some particular defect in it, these are (certainly) consistent, as appears from Mar. 9.24. where the poor man said, Lord, I believe, help mine unbelief, where he professeth his faith in these words, Lord I believe; and yet confesseth his unbelief, in these words, help mine unbelief; here's belief and unbelief; two contrary Inmates in one house, in one heart; whence observe, that this Christian might be a true believer, in the midst of her unbelief, and might have the Keel of her condition steered by faith, though the sail of her profession might be dashed upon by doubts, and driven back by disputes in herself; and indeed, that faith for me, which complains most of the want of faith, which can weep with the one eye, and laugh with the other; 
Perk.  the sound man feels many grudge of diseases, whilst a dead man, perceives nothing that aileth him.  
Now having produced some Texts of Scripture, for the better satisfaction and quiet of her tender conscience, she answered, Well, I dare not question the Scriptures; I dare not deny what God affirms; yet my doubts are not quite cured; and hereupon she composed herself to lie quiet a little, not speaking or minding what was said or done, but laid as if she had been in a deep dispute about her own condition, as if God and she had been reasoning together, and expostulating the case between themselves, and driving the controversy to a conclusion, whereupon after her musing mind had been thus exercised a little, she looked up and said, may not I hope without presuming? see here the night almost at an end, the clouds in a manner over and go, and the sun of hope and consolation arising the second time upon the Horizon of her heavenly soul; her faith which had like to have proved (fides in abortu) an abortive faith, miscarrying in the womb; is now (fides in partu) brought to the birth.  
And now this Child of God, drawing near to her Inn, approaching near to the period of her pilgrimage, ready to bid a friendly farewell to her surviving spectators and sorrowing Relations, had on the sudden such a flood of comfort, such an income of Divine joy, such a revelatlon of heaven in her heart, that roaming towards heaven with a cheerful look, with a soft sweet voice, expressed herself thus, OH joy, joy, joy, divers times together, as if she should say, Though I be not yet entered into the joys of Heaven, yet the joys of heaven (ad modum recipientis) are entered into me; though I am not yet got in at the door, and set in the chair of State; though I am not yet with Abraham, and David and Paul, in possession of Heaven's Salvation; yet as heaven was opened to blessed Stephen, which he was shortly to enter, so have I a view of what I shall after enjoy, so that I can say with Simeon, Now Lord lettest thou thy Servant departed in peace, for mine eyes have seen thy Salvation.  

Pides in deliquio, fit s●des in t●y umpho.  Now is her doubting turned into believing, and her faith improved into assurance, the result whereof appears in this her triple Triumph, Joy, Joy, Joy.  
Which is nothing but a sweet sopp, or a cordial draught which God had provided for his Patient, wherewith to quicken & comfort her against her last conflict, and as a Viaticum to minister to her wants in this her long journey which she was just about to take; And now having such provision made her, having such encouragement to commit her vessel to the mercy of the waters, her body to the custody of the grave, and her soul to the conduct of Angels, she raised herself (qua potuit) as Jacob did upon his staff, and breathed forth these blessed words, a little before she breathed out her last, I thirst for Christ, I hunger after a Christ, I desire I might be dissolved and be with Christ. And this she reiterated, and repeated, with such an holy violence, importunity, and vehemency of spirit, as if she were impatient of delays, and exceeding sick of love, and not able to contain any longer, till the windows of her body were opened, and her soul let out, till the gate of heaven were expanded, and she let in; and now is the door opened, and this choice child of God admitted in; now are her prayers answered, her desires accomplished, her attempts effected, and her coronated soul chanting forth Doxologies to God Almighty, and that in such musical strains, and melodious an Harmony, as makes all Heaven on a flood of joys.  
In a word, Thus much may we say of her, for our Saviour hath said it to our hands, Mat. 5. that she is blessed, Blessed be such as hunger and thirst after Righteousness.  
[There's one passage more which I would not omit; when her soul was a dressing for the brightest immortality, and her body in a manner half dead, through sense of that abundant peace that possessed her spirit, she burst forth into that Panegyric of praise, and shut up her life with that Swanlike song of the Psalmist, Psal. 116.1, 2. I love the Lord, because he hath heard my voice, and my supplications; because he hath inclined his ear unto me; therefore will I call upon him as long as I live: I confess I was not an ear witness to this particular dying speech of hers, (for I was than out of the room) but I am credibly informed of the truth of this, by one who I am sure would not lie.]  
Thus Christian Reader, let thy heart climb, let thy thoughts aspire after Christ, till thou canst say as David did, (for the waters of Bethlehem) OH that one would give me to drink of the wells of Salvation! till thou canst say with the same Author, I long OH Lord for thy Salvation; Psal. 219.174. till thou canst say with this deceased Sister, I thirst for Christ, I hunger after Christ, O that the time of my departure were near, that I might presently be with Christ.  
These with many more (which I forbear to mention) were the dying speeches, the spiritual Legacies which this holy and honourable Personage left to her surviving acquaintance these were the rays of this sparkling star, the honey drops of this accomplished Chemist, the fruit that grew on this heavenly Cyon, which may be sweet to the taste of all that knew her, and precious to the memory of all that were interested in her; and when she had said these words, she fell asleep, just as one falls to his rest without any bodily pain or disturbance discernible; so she expired in peace, & concluded her pious life with aprecious death, going out like a Torch or Odoriferous Taper, which gives a light while it lasteth, and leaves a sent behind it when it's go. Thus in her life she was many ways an honour to her Sex, and a Copy for ordinary Christians to writ after, and her death matter of mourning to her Friends and Family, whose sorrow nevertheless may be abated, and our comfort promoted, by our well-grounded confidence, that Christ was unto her, both in life and at death advantage, which we cannot at all dispute or disbelieve, when we consider what a blessed effect afflictions had upon her; being like a kindly pressure, which squeized forth the juice of praise, and pressed out the Oil of Patience. The wicked are like unto a loathsome stinking Puddle, which the more it is stirred, the worse it smelleth; for when they are afflicted or affronted, they express little else but railing, murmuring, and repining, 
●●cut aro●●ta odo●●m.  and in their impatiency, foam out their own shame; but as sweet spices issue out their sweetness most, when burnt or beaten, or as a grain of Mustardseed savoureth strongest when stamped smallest; so did this child of God, when pained with a sick body, and indisposed with a sorrowful soul, sand for a sweet smelling savour of rich and manifold graces; her afflictions being Gods winepress, whereby the more she was pressed, the more did the liquor of grace distil from her, and the sweeter and more fragrant a savour sent she forth, to the glorification of God, to the consolation of herself, and I hope to the edification and reformation of us who were eye and ear-witnssees to this Christians conscientious comportment both to God and man.  
Thus have I for her friend's consolation, and for all our imitation, presented you with a Character of this complete Christian: Briefly delineateing both the Tenor of her life, and the manner of her death, in which you have Instructions how to live, and directions how to dye. I'll say not more; 
T●e sorrow of her survivers being such, th' t they w●re ready almost to use that speech, utinam aut non nasce retur, aut non morertur, would she had never been born, or never died.  the sorrow of all that knew her, saith enough, commends her sufficiently; for so much had her ingenuous demeanour gained upon all when she lived, that you might almost as soon have seen a face without eyes, as eyes without tears when she died; so general was this mourning, that it reached evely eye, and pierced every heart, like the mourning of Hadadrimmon, in the valley of Megiddon; neither was this grief a sudden short shower, which is quickly over and done, but a still rain, which (I am confident) will continued dropping, so long as some continued living; It pitieth me to consider how many of her cordial acquaintance are at this time in Rachel's posture, lamenting the death of their dear friend, and refusesing to be comforted; How many are in a manner like David? lying in the dust, crying out in a most melting manner, Would God I had died for thee my friend! would God I had go a share in thy sufferings, and born part of thy burden, and ransomed life with thy b●ood! how many are sitting like Elias under the tree, forlorn and solitary, desiring rather to dye than live, that (if God see it good) they may speedily go to her, whom they cannot possibly expect to come to them! And now let our throbbing hearts here stop a while to ease themselves, while our tears of love are ready to bedew these lines, and we with Joseph to seek a place to weep in, wailing our loss, since we cannot word it, and sighing forth our sorrow, when we cannot speak it.  
Let us draw the curtain and retire, leaving her soul in the Arms of the Almighty, and her body at rest in the grave, in hopes of a happy Resurrection.  
FINIS.   

 

  

   

Courteous Reader, These Books following are Printed for Charles Tyus, and are to be sold at his Shop at the sign of the three Bibles on the middle of London-Bridge.  
COmfort and Counsel for dejected Souls, by John Durant Preacher of the Gospel in Canterbury.  
Susurium cum Deo, or Holy self conference of the devout soul on sundry choice occasions; Together with the souls farewell to Earth, and approaches to Heaven; by Joseph Hall, late Bishop of Norwich.  
The plain man's Pathway to heaven; By Arthur Dent.  
Scarbrough Spa, or a description of the nature and virtues of th● Spa at Scarbrough i● Yorkshire; also a treatise of the nature and use o● water in general, and the several sorts thereof, as Sea, Rain, Pond, Lake, Spring, and River water, with their original cause and qualities; where more largely the controversy among learned writers about the original of springs is discussed; to which is added 〈◊〉 short discourse concer●ing Mineral Waters, ●especially that of the Spa, by Robert Witty, Dr. in Physic.  
The book of Knowledge, showing the effects of the planets and other Astronomical constellations, with the strange events that befall Men, Women, and Children, that are born under them; being newly Printed with very much Additions; this last Edition being sixteen sheets, and the former Edition but twelve.  
The History of Reynard the Fox, in quarto.  
The pleasant History of Dorastus and Fawnia.  
Dia a poem, to which is added, Love made lovely, by William. Shipton.  
The Country man's new art of Planting and grafting, in quarto.  
Friar Bacon a play, in quarto.  
King Lead and his three Daughters, a Play, in quarto.  
The History of Friar Rush in quarto.  
Sidnies Aurania, in quarto.  
These small Sermons in Octavo.  
The wise Merchant, or ●he only pearl of price, being a Sermon Preached on Mat. 13.4, 5, 6. verses, by Mr. Calvert Preacher of God's word in the City of York.  
Dives and Lazarus, or rather Devilish Dives, by J. R.  
The danger of Deferring repentance, by Wil Fenner.  
The book of graces, with sundry prayers for Morning and Evening.  
The sinner's warning-piece, or heaven's Messenger, by Tho. Robin's B. of D.  
Man's chief guide t● Salvation, by Tho. Robin's B. of D.