and they wouâ—â— whatever they pretend to the contrary petitâ—â— for a Respite like the poor man in the Faâ—â— that wished for Death when he was overbuy thened with his sticks but when Death aâ— peared the man gets up with his Burden and away goeth he Poor men whatever they think or pretend they would find their Affections lime-twig'd with something or other that they cannot yet be ready to meet the Lord Jesus â— Sixthly There is this also in Actual Readiness to meet the Lord Jesus and that is To have the Affections elevated and upon the wing â—o meet the Lord Jesus The Affections are truly â—aid to be Alae Animae The wings of the Soul for they are the wings that carry the Soul after as desired Object Now when the Soul is â—eady to take its Flight to meet the Lord Jesus and mounteth upwards to meet him in the â—ay as if it would prevent Christ of the pains to â—â—me and fetch it this is Actual Readiness with â—â— Accent or Preparedness in summo gradu in â—e highest degree that man is capable of to â—eet the Lord Jesus We read of Elijah's â—cending to Heaven in a fiery Chariot so when â—e Soul hath its Affections like so many fiery â—hariots to carry it swistly on to meet the Lord â—sus here is Readiness indeed So we find â— Paul thus setting forth his desire to be with thrist Phil. 1.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a â—hement hot and flagrant Affection to be with â—hrist which is best of all Seventhly To be Actually ready for the Coming of the Lord Jesus Is to have a suitable â—ame and temper of Spirit for a Dying Hour Thou art not prepared to meet Christ till thou art prepared to die Now I will shew you when a man is of a suitable frame of Spirit for a dying hour and take it in these Four Particulars First When a man is freely willing to bâ— disposed of by God this is a suitable frame 〈◊〉 Spirit for a Dying Hour When God sender his Messenger Death to summon a man to appear before the Lord and the man then is able to say Good is the Will of the Lord concerning me and let him do with me as seemeth good in hâ— sight Here is a man of a suitable frame of Spirit for a Dying Hour and consequently ready in a good degree to meet the Lord Jesus Thus the Man Christ Jesus shewed his readineâ— for dying in this suitable frame when he said Not my Will but thine be done Mat. 26.39 43. And good old Eli 1 Sam. 3.18 It is the Lord let him do what seemeth him good And Daviâ— 2 Sam. 15.26 Behold here am I let him dâ—â— me as seemeth good unto him Secondly When a man can take complacence in God's so disposing of him this is to be of suitable frame of spirit for a Dying hour Thâ—â— is as I may say the highest pitch in this spiritual frame When a man cometh to this length as to take pleasure in God's taking him off bâ—â— Death this is to rise high in this Heavenâ— frame This I grant is rarely attained unto by those that are come up to some considerable legrees of Assurance that they are already passed from death to life Thus we find it was with Paul and those Saints of whom he speaketh 2 Cor. 5.1 We know saith he that if our earthly house of this Tabernacle were dissolved â—e have a building of God an house not made with hands eternal in the Heavens here is his and their Assurance Now mark what followeth For in this we groan earnestly desiring to be â—â—athed upon with our house which is from Heaven Paul and the rest of these Saints with him â—ere so straitned in the Body as that they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 summo amore complectentes emâ—acing with the greatest delight as an hungry â—an his food or a naked man his cloaths their â—use which they were waiting for from Heaven â—ut how were they to come to be cloathed upon â—ith their house from above No other way ordinarily but by being uncloathed of the â—uses of their Bodies But could they be â—eased to have their cloathing of Flesh stript off â—em Not simply as such for this was against â—e Law of Nature which is for the preservation â—â— it self but yet as the Bodies uncloathing was â—e way and means to bring them to be cloathed â—â—th Immortality so they could take pleasure â—â—d delight in it This is no more than what â—â—ul hath elsewhere expressed Phil. 1.23 Having desire to depart and to be with Christ which is far better The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is here translated to depart signifieth properly to be dissolved or to have the cords of Nature loosened the bands between the Soul and Body untied Now St. Paul saith It is his desire or as thâ— word is his fervent desire to be dissolved No that he simply took pleasure in the dissolution 〈◊〉 his compositum or union between his Soul and Body but as his dissolution would be the waâ— to bring him to Christ which he so much longeâ— for so he took pleasure or as Beza expound it contended in his desire to be dissolved So those Martyrs we read of in Heb. 11.39 would not accept of deliverance though theâ— were tortured or as the word is stretched form upon the Rack that they might obtain a beâ—â—â— Resurrection They would not thank their Adversaries for saving their lives or be beholden to them for their sparing mercy but rathâ—â— took pleasure in so cruel a Death as ordered 〈◊〉 them by the Almighty that they might obtain better Resurrection It is said of Aaron thâ—â— he received a commandment from the Lord 〈◊〉 die in Mount Hor Numb 33.38 But hâ—â— did he die Did he take complacency in thâ—â— disposal of the Almighty Yes as appeared from Numb 20.23 24 25 26 27 28. where 〈◊〉 is said That Moses stripped Aaron of his Garments not against the will of Aaron but with the free consent of Aaron as appeareth by 〈◊〉 freeness and readiness without the least reluctancy intimated to go with Moses unto Mount Hor to die there Aaron as far as we can gather any thing from the letter of the Text made no more of dying than a man doth of putting off his cloaths to go to Bed or of having them taken off that he may go to his rest which ordinarily is an act of complacency and delight to a man after his weariness and toilsome labour The same may be gathered from Moses himself Deut. 32.48 49 50. with Deut. 34.5 compared which is in excellent frame of Spirit for a Dying-hour Thirdly When a man can hang loose from and freely part with all his worldly comforts and enjoyments this is an excellent frame of Spirit for a Dying hour For a man to set his earthly comforts at his back and have only Heaven before his face this is a blessed temper of Spirit It is said of
of worth did rest Her comely Carriage to all men might claim A perfect right to a beloved Name Her actions were so just that they may tell She liv'd uprightly and she dy'd-as well Her Love and sweet Society did call â—en thoosand tears t' attend her Funeral And now she 's gone I hope her Soul 's aspir'd so Heavens high Ralace where she sits attir'd With glorious Immortality and sings â—â—elodious Tunes unto the King of Kings Oh there she rests free from the rubs of earth Hugging no Shadow but a real Mirth Where still me thinks I hear her sweetly sing Grave where 's thy power Death where is thy sting Methinks I hear her warbling tongue declare How good her works how great her wonders are Methought I saw in what triumphing state Her soul was led to Heaven's refulgent Gate Where when she came disro'bd of all her Sin The Gates flew open and her Soul flew in There there the Alpha of her joys will never Know an Omega but endure for ever Perhaps some will conclude me wondrous bold When this Elegious Poem they behold It is an Error that my hasty Quill Too rashly stept into against my will I hope 't is venial for in former times Boldness in truths were pardonable crimes Her splendent vertues did importune me To calculate and write this Elegie Of her That now is taking sweet repose In Heaven's eternal bed where none but those Shall sleep that in their Life-times study'd still Their hungry Lamps with precious Oyl to fill Sith thus she liv'd sith thus she dy'd O then Let 's imitate so good a Life And when We hear the sweet Narration of her Death Let 's learn to die Let them that live by breath Examine her brave actions and they 'll find She had true zeal imprinted in her mind Reader As often as report shall send Unto thy ears the Death of such a Friend Wonder not that she 's dead that 's too much wrong But rather wonder that she liv'd so long For Life 's but like a Candle every wind May puff it out and leave a Snuff behind Liue we a Thousand years we do but run Indebt to Nature when those days are done This is most sure our earthen vessels must At last dissolve and turn again to Dust Sic voluere fata Her Epitaph Mortality may here survey A Grave within whose bosome lay Rare Vertue Zeal whilst she had breath Yet quickly was blockt up by death Wholesome streams of rare zeal did rest In the close Chamber of her Breast Like Dorcas she sought to fulfil Sound work for her Redeemer still O but Death came and said thou must Now go dissolve and turn to Dust She is the first that ever came Hither from Cross-field of that name Whose vertuoos Life none will deny Taught Death to live and Life to dye I hope the Alpha of her joys will never Omega know but last for ever Spes mihi magna subit By me Christopher Rickerby School-master of Lazonby For his invaluable Friend Mr. Richard Wilson at Crosfield My Dear and Well-beloved Brother IT shall not be my work at this time to set your wound a bleeding a fresh or to adde weight to your present Affliction But I hope I shall willingly endeavour to heal it and to bear a part of your burthen and to have you upon my heart when I make my Address to God for Mercy and Pardon for mine own Soul And shall beg of God to support your Soul and to be to you instead of all Relations and Comforts which this vain fading perishing and deceitful world can afford you and that Christ may be to you instead of ten Children and give you a Name better than that of Sons and Daughters yea That Christ may be your all in all And I hope the Lord hath taught you not to sorrow as one without hope for she whom you so dearly loved is gone to her dearly Beloved there to dwell for ever where she is freed from Satan Sin and Sorrow all tears being wipt away from her eyes yea she is gone to her Husband Lord and King where she reaps the fruit and comfort of all her Labours and is blessed for So are the dead that die in the Lord Yea She now enjoyes thâ—â— sweet of all her private Retirements in Prayer and Meditation wherein she kept her communion with God in Christ whilst here And she wâ—â— lately shined as a glor ous Star in this Church is now glorified in Heaven she is possessed oâ— those mansions of Glory purchased and prepared by Christ for her Joh. 14.2 and there she 〈◊〉 beholding the Face of God reconciled to heâ— Soul by Christ where she is singing Hallelujahs yea the pure Praises of God and this shall â—â— her work yea rather her delight to all Eternity And then My dear Brother why should noâ— you with David the Child being dead arise and come into the House of the Lord to worship 2 Sam. 12.20 Brother Let me tell you in some sense if I may adventure to speaâ— it you have as much yea more reason to be contented and thankful than David had for your Daughters name was Mary who hath chosen thâ— better part which cannot be taken from her's And O that you were prevailed with willingly and thankfully to bear the indignation of thâ— Lord and to walk humbly with him who killeth and maketh alive who bringeth down to the grave and bringeth up Deut. 32.34 I believe Faith will teach you to kiss a striking Lord and to acknowledg the Soveraignty of aâ—â— angry God in the Death of your only Daughter to be above the power of Mortals who â—lucks up a Flower in its prime and is not to be â—lamed by us for it Our Lord hathpluckt up â—ne of his Roses let us pray that his blessed Will may be done our Lord hath numbred man's months and set him his bounds which â—e cannot pass Job 14.5 I verily believe your Lord hath taught you to lay your hand upon your Mouth but I shall be far from desiring â—ny to make light of such great tryals and losses â—ut rather could wish that every cross were â—ook't in the face seven times and were read â—ver and over again It is the Messenger of the Lord of Hosts and speaks something hath some â—â—and and the man of understanding will learn â—o hear and fear the Rod and him that appointed it O try what is the taste of the Lord's Cup and drink the Lord sanctifie it to you â—hat you may grow thereby I trust in God â—hat whatever speech it utter that that is one word in it for you in Job 5.17 Behold blessed the man whom the Lord correcteth and that it is safe for you you are from home while here you are not of this world as your Redeemer was not of this world there is somthing a keeping for you that is worth the looking after All that is here is condemned to dye and to pass away as a
Use 5. Lastly Is it the great Concernment of all that would be saved to make ready for the Coming â—f Christ Then it would be needful to lay â—own some Directions how to get ready against â—he time of Christ's Coming But the time â—ow calleth me off and therefore I must desist only take this single Direction Think daily of â—he Day of thy Death and the uncertain time â—f Christ's certain Coming and this seriously â—hought on will spur thee on to get ready for is Coming Men too commonly cast off the thoughts of â—eath and of Christ's Coming to Judgment and this maketh them so remiss and careless as â—hat they mind not preparing for a dying Hour â—nd appearing before the Judgment Seat of Christ to give an account of all that they have done in the Body whether it be good 〈◊〉 whether it be evil FINIS In Obitum MARIAE WILSON Filiae Ricardi Wilson Generosi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 HEu dolor infandus cur mors saevissimè vitam Amputat innocuam quae sibi culpa fuit Rara fides hujus radiis pietatis amoenis Affulsit vitii nescia vana fugit Omnia sancta petit semper sua facta benigna Omnibus purâ numina mente colit Occubuit morti lacrymarum ex valle revâ—lli Hei mihi virtutis flosculus hic moritur Quòd fecit †Anagram Marie Wilson Crosfieâ—d Flores Deus illos creamine constat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stat sine Morte decus â—mbre rigate genas abiit moriente Mariâ Ipsa arbusta dolent nunc dolor urget idem Dicere si fas est rupes fragore movêre Cùm Phoenix mundi desine Musa perit To Mr. R. W. depressed with grief for the loss of his so vertuous and only Daughter What Mourn excessively under your Cross O Sir Abandon Sorrow though you R Loss I grant be Reall And Of large extent Your only Child Yet know She was but lent A fruitful Plant she Was i' th Field of God But beeing Ripe In Grace now her abode God changed hath for Earth Ly dwellings given A Mansion Large among the Saints in Heaven And yet Do you think hardly Of your God For Sure there 's Mercy latent i N his Rod Then stay your Tears and David-like submit For he who sent the Cross will hallow it Ad pium Lectorem PArdon me Reader if thou judg't unmeet That my rude Muse with her decrepit feet Should thus intrude herself into the Press ' Mongst others to proclaim the worthiness Of this accomplish'd pious Virgin who While here did all her Age and Sex outgo In vertues race and now hath won the Goal Whilst we her friends with tears her loss condole â—hen God to th' world had shown this polisht â—tone â—soon for ends best known to mself alone â—â—mov'd her hence and plac'd her among them â—hat do adorn the New Jerusalem â—e're thou didst converse with her I 've done â—er spiritual worth was obvious as the Sun â—anscendent Love she to the truth did bear â—o pains she spar'd Gods Sacred Word to hear â—nd if this Heavenborn Dorcas thou knewst not â—m all perfection up and she was that â—ut stay my Muse let her good works commend â—er whom I dare not praise because a Friend â—e mute no more with hobling Verses come â—th her blest Life 's her best Encomium Which th' foregoing Narratives exemplifie â—nd will perpetuate her Me mory â—o us who do survive Let 's imitate This Heavenly pattern then and always wait â—he Master's coming lest when 't is too late We cry Lord Lord open to us the Gate â— may we not like Goats at Christ's left hand â—e found oh dreadful but still ready stand With oyled lamps to meet the Lord for he Will surely come to judg both thee and me M. C. Upon the Death of Mrs. Mary Wilsoâ— who was Buried August 4. 1672. HEre lies the first of that name from Cro field Lord grant that place may more such flowâ— yield Her early buds that place did so perfume As tho her Soul had brought it from the Womb. No pains she thought too hard Gods sacred Word hear And when she harrow'd it she water'd it with tear And yet she would complain of her unfruitfulâ—â— Tho she foretold her Death much like a Prophetess Her dying Breath was such as fill'd the eyes â— ears Of her Spectators all with Joys and yet wâ—â— Tears As to her Natural parts her Genius still was such What Learning ere she saw to take 't in was â—â— much Her works behind her left most amply have declar'd That not unlike she may to Dorcas be compar'd She she she was most singly set apart To be the Joy of her poor Parents heart But now she 's gone to her Eternal Rest Amongst the Saints for ever to be blest To all those that love vertue Reader WHen my serious thoughts had reflected upon the Death of so vertuous a Damsel I could not but deplore her Departure and being importuned by her vertues I gave my Pen the priviledg assisting it with the uttermost of my power to compose this Elegious Poem upon her Death which I cannot expect will be consonant to all humors but only to those that love vertue And Reader thou knowing that the tallest Cedars were but Twigs at first I desire thee to let the strength of thy goodness pardon the weakness of him who is thine in what he may Christopher Rickerby An Elegy upon the Death of a vertuous young Damsel Mrs. Mary Wilson late of Cross-field in Cumberland YE grief-supporting Muses here is that Will sublimate your Senses Ask not what But lend assistance soon do not deny For fear I make complaint to Mercury What Are your Heliconian waters spent Or do you stay t' expect a Complement Be not so slow for Sorrow hates delay Oh hear my hasty call and come away I crave your aid lest Melancholy I Ravish'd with what I speak should faint die Times full-mouth'd Herauld will exactly tell How Death hath rambled from his misty Cell And call'd her hence whose never-dying name Gives Golden feathers to the wings of Fame Whilst she enjoy'd the fullness of her breath Her Life was a Preparative for Death It was her whole Delight and Study still To prosecute her great Redeemers Will. Faith Hope and Charity did sweetly rest Within the Councel-Chamber of her Breast Nay in a word the Graces did agree â—o make one happy Soul and this was she Which was a Pattern sent that thou and I And others by her Life might learn to die â—s for her Moral Duties they were such That should I strive I could not speak too much â—er whole delight was alwaies to appear â—t any place where she God's word might hear â—om whence she suckt such wholsome streams that she â—ft got a plaudit for her Memory â—ay she in every thing did so excel That it was hard to find a parallel This same was she within whose tender breast A mighty Magazin
Self-murtherer The Sorrow of the World when men sorrow immoderately for thâ— Ioss of some temporal good thing worketh death 2 Cor. 7.10 5. If you sorrow-inordinatly you will adde Sin to Affliction as Jonah diâ— when his Gourd came up and flourished for 〈◊〉 time and withered away again he vext anâ— was angry and thought he did well in it Sâ— your gourd sprang up and flourished both natâ—â—rally and spiritually for many years and noâ— God hath withered her and you sorrow anâ— mourn and that I fear immoderatly and 〈◊〉 may be you think you do well in it O bewaâ—â— of this for its an adding Sin to Affliction Noâ— if your Sorrow hath been immoderate and yoâ— cannot yet contain or well help it and yoâ— would prevent it for the future First Avoâ—â— all those things that may any wise maintain 〈◊〉 increase it or that may heighten your sorrowâ— They had several Customs in former times 〈◊〉 going to the Grave John 11.31 and Minstreâ—lize for increase of sorrow Mat. 9.23 which Christ intimates dislike of and to provoke theâ—selves to weeping and lamentation But you should avoid such things and looking on the cloaths or works of the Deceased your Astâ—ctions in this case need not the Spur but the Bridle rather Secondly Turn the stream 〈◊〉 your Sorrow another way change the Objeâ—â— sorrow for Sin and Iniquity as men when the bleed immoderately at Nose or at a Wound they use to open a Vein in another place that they may stop the former so do you open a vein of Sorrow for Sin Thirdly Let Sin be as Death to you let Sin lie with a greater weight upon you and then your affliction will be â—ighter and sorrow less for as old Mr. Greenham said to his Son Mr. Dod when he came to complain of his great Affliction through outward wants Son Son Where Affliction lies heavy Sin lies light and so it is on the contrary Secondly Take heed of adding Sin to Affliction be not worse for the affliction let not Affliction draw forth corruption adde not Discontent to Disasters impâ—tience murmuring muttering and repining to the present Affliction this would be a charging of God and a charging of him foolishly take heed of this That it may be said of you as of Job when he was deprived of his Children In all this he sinned not nor charged God foolishly Thirdly Take heed of all harsh thoughts of the Lord and his works which may any way lessen your love to him your esteem of him or trust in him would you have worse thoughts of the Physician because Physick is distasterul Isai 40.27 Fourthly Take heed of tumultuous disputing the waies and works of God and of questioning the worthiness of his proceedings The Sai as are apt through infirmity to run into this aâ— Job and the Psalmist though this be verâ— sinful and unwarrantable 5thly Take heed of letting such a Providence pass without a due search into the mind of God in it but labour to find out and to lay holâ— on the good that such a Providence is fraughâ— with and for which it s sent Labour to finâ—â— first what sin especially it is sent to correct anâ— consider your heart and ways hereupon There are but two things that I can think of that might have an hand in depriving you of such 〈◊〉 dear and precious Relation First Your over-loving her that which wâ—â— love inordinately is usually the mark at which God aimes his arrow the readiest way to loâ—â— any comfort is to over-love it and I am afraiâ— you fail'd this way The reason of my fear iâ— because you over-mourn for her loss That which is over-loved in the enjoyment will be over-sorrowed for in the loss of it It 's the Saying of Reverend Divine that if the Parties were strangers That he knew not if they did immoderately sorrow for the loss of any wordly comfort that he might charitably conclude that the hearts were set upon it and that they did to much rejoice in it O seriously consider of â—â— and be humbled under it if it were so and 〈◊〉 to Christ for Pardon and though it were 〈◊〉 yet be not discouraged for though it be a grâ—â— deal of smart to you yet it may prove a great deal of ease to you to be wounded in that which you have over-affected God in much mercy to â—ose he loves takes that from them which they â—â—e too much that so they might love him the â—ore to whom all their love and more if they â—ad it is but due Mat. 22.37 Secondly Pitching upon and too great expectations of Release and Ease only in one particular way from some incumbrance and burthen which you were formerly cautioned against lest you should be crossed in it Thirdly Labour to find what Graces and what Duties it is sent to quicken hereby it will â—â—come a path of Mercy Peace and Comfort â—o you and you will be able to say That it â—ath been good for you that you have been afflicted I have been long in writing and longer in coming to give you a Visit but I intend now the Lord willing to be at Aulston-moore on the 4th of the Ninth Month where I should be glad to see you and to accompany you to your habitation to stay some days with you to impart some Spiritual gift and comfort to you In the interim I beg your Prayers for me That I may finish my course with Joy and the Ministration which I have received of the Lord Jesus to testifie the Gospel of the Grace of God Now the good Will of Him that dwelt in the Bush be with you and make up your loss anâ— sweeten your cross and the God of Peace that brought again from the Dead our Lord Jesus that great Shepherd of the Sheep through thâ— Blood of the everlasting Covenant make you perfect in all good works to do his Will working in you that which is well-pleasing in hiâ— sight through Jesus Christ Heb. 13.20 21 to whom be praise for ever and ever Amen which is the wish and hearty Prayer of him From Welden the 25. of the 8th Month 1672. Who is and will ever be ready to be a server of your Faith and an helper of your joy J. D. For his very dear Friend Mr. Rich. Wilson aâ— his House at Crosfield in Kirkouswould these My Dear Brother YOurs I received about two or three daies agoâ— by the Contents of which I find your Spirit heavily pressed under the weight of that Affliction which your Father hath been pleased to lay upon you It 〈◊〉 I confess an heavy Providence which you have met with for without doubt iâ— is so as you write That your life of Comfort and Hope as to your outward condition here wâ—â— wrapt up in the Life of your hopeful Child But my Brother it is for us to be silent and mute under the most pinching Providences and that not from a stupid frame but because we should know that our Father
is described amongst other Qualifications by this also that He is a man that honours them that fear the Lord Psal 15.4 They honour them while living and when dead by an honourable Interment and after Death by honourable Thoughts of them by honourable Speech in the mention of them and by the Imitation of their Vertues and Graces and thus the memory of the just is blessed Prov. 10.7 When persons in After-ages shall remember them and the things memorable in them they shall bless them and highly esteem them they shall not be so much as mentioned or spokeâ— without praise or benediction This is Honour to their Memories The end therefore of the following Narrative of the holy Life of Mary Wilson next to the Glory of God the Edification of the Church iâ— general the use and benefit of that Body where of she was a Member and the profit and comfort of her Parents and other near and deaâ— Relations surviving is the advancement of heâ— Memory and an encouragement for others imitation who often follow Patterns more thaâ— Precepts And to present as exemplary thâ—â— the Piety and Holiness of her that is deceased for that end When persons that dye are persons of known worth and usefulness 't is not fit that their Graces should die with them and that Vertue should be defrauded of its publique honour And because God honours them that honour him the Church has been alwaies careful to preserve and embalm their Memories And so is that Promise made good and the Will of God served therein whose mind it is That the Memory of the Jusâ— should be blessed Prov. 10.7 and kept from rotting whereas the Name of the wicked roâ—â— together with their Carcases And if the Authors of the ensuing Narrative with its adjuncts had only designed in the Publication thereof to continue the Memory and Christian Example of that precious Saint and â—ervant of Christ whose Death gave occasion to â—hem nothing had been done unworthy a Chriâ—tian aim Praise and Publick honour being a Debt that is owed to the righteous a debt saith Nazianzen in one of his Funeral Orations that of all debts is most just And as the antient Church was wont to preserve the Memory of the Saints â—â— those famous Dyptichs So might they seek â—â— continue the Memory of her Graces in this â—ublick Record that though being dead she â—ight yet speak She really deserves both glory raise and honour Glory that she be accounted vertuous and gracious Praise an honorable â—ention of her for her vertues and Honour viz. a â—estification of the former good opinion by some â—utward signs as Commendation erecting of â—tatues or Pillars c. It 's said of Abâ—lom that in his life-time he had taken and reared â—p for himself a Pillar and called it after his own â—ame because he had no son to keep his name in â—emembrance 2 Sam. 18.18 Yet that Remembrance of his as Job saith proved like ashes The â—ollowing Narrative will be a far better Monument to preserve the Memory of her Name and â—he name of her Parents It hath ever been the custome of the Church â—â— God to write the story of the Lives of eminent and well-deserving persons and it's pity thâ— such Memorials should be lost and condemnâ— to an obscure privacy both for their own usefulness and for her sake that was the occasion â—â— them Certainly God 's Worthies deserve soâ—â— publique Monument to continue their Memoâ—â— and Example for the imitation of the Good anâ— the reproof of the Bad. The Apostle tells uâ—â— That dead Saints may yet speak Hebr. 11.4 thâ—â— is Preach by their Example But then theâ— must be some to continue the memory of thâ—â— example or else how should it speak ought oâ—â— instruction to future Ages Therefore the Apostle observes of Abel in thâ—â— forenamed place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He obtained witness that he was righteous which may be referred to the publick witness and testimony of the written Word where his usual titâ—â— and stile is righteous Abel Matt. 23.35 And â—â— had said before of all the Patriarchs v. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They obtained a good report to wit â—â— the Church by the Scriptures Now since thâ— Canon of Faith was closed up there is no reason that the Memory of the Saints should be lost anâ— therefore God hath in every Age stirr'd up some that can handle the pen of the Writer by some publick Record to consign their Example to the use of the Church though 't is true it 's confesseâ— that many have been forgotten who were otherâ—wise famous in their generations for want of â—are in this kind Besides the Lord hath not only given us his Word for a Rule but he hath given us Examples also as a Rule to walk by he hath given us his own Example to imitate Ephes 5.1 1 Pet. 1.15 16. And his Sons Example 1 John 2.6 Heb. 12.2 3. 1 Pet. 2.21 Mat. 11.24 Learn of me But besides these leading unerring Examples the Examples of the Saints are to be commended to our Imitation both in Doing and Suffering Whatsoever was written aforetime was written for our Learning Rom. 15.4 And Examples are written we are bidden To go forth by the footsteps of the Flock Cant. 1.8 Why hath the Holy Ghost set the Pens of so many on work to write the Lives of the Saints Why hath he kept a Record of them in his own Book but for Instruction and Direction of his People in after-time The Lord hath not registred one act of the Saints but it is useful for us The acts of the Saints are full of Practical Divinity and their sufferings and troubles are full of Pathetical Divinity as the Exhortation of St. James doth more than intimate Jam. 5.10 Hence those antient Saints and Believers in Hebr. 12.1 are called a cloud of Witnesses because there is a directive and leading vertue in them As there was a Cloud that went before the Children of Israel in the Day to lead them So this cloud of witnessâ— leads us up and down the wilderness of our Sorrows and in the dark night of our Sufferings That the gracious pious and holy actings â—â— the fornamed deceased Saint may be an addition to this Cloud for your direction and conduct â—â— in part the design of the following Narrative with the Additionals Read it and imitate Live as she in the Fear of God and Faith â—â— Christ and you shall dye as she in his favour and everlastingly partake of that Felicity which she is now possessing in Heaven A brief Narrative of the holy and pious Life and patient peaceful and Christian Death of MARY WILSON MAry Wilson was born at Crosfield in the Parish of Kirkoswold in Cumberland the nineteenth Day of November in the Year of our Lord One Thousand Six Hundred Fifty and Two Her Fathers name is Richard Wilson a person of exemplary Piety and of singular Sincerity and Integrity and a very useful Instrument
falling under many Pannick fear and griping pangs of trouble if you do not â—â—riously mind the work of actual Preparation 〈◊〉 the coming of Christ even to you will death â—â— as Bildad speaketh The King of Terre Job 18.14 2. Even such as are Godly in the main â—â— run this hazard through their Defective-actâ—â—â— Readiness or want of actual Preparation They really for ought I know or can gather from â—he Scriptures lessen that glory that should otherwise be conferred upon them in Heaven And is not this a great hazard to run and danger â—o incur viz. to expose your selves to the loss of â—o many degrees of Glory Are you so careful â—o avoid hazards in your estates in this world and will you make nothing of losing such a measure of Glory Surely if a little of Heaven be â—etter than much of the world then the loss of a little of Heaven is greater than the loss of much â—f the world nay than all the world it self Now it is concluded by many worthy Divines That â—here are Degrees in Glory and if so Then it will strongly follow that where there is the least Grace there will be the least Glory And where there is the least of Actual Readiness for Heaven there is the least measure of Grace For â—â— the Exercise of Grace be the means of encreaing of Grace as undoubtedly it is and this Actual Readiness lye in the exercise of it as â—ath been already shewed then it clearly follows That where there is the least of Actual Preparation for the coming of Christ there must â—eeds be the least measure of Grace because the â—ast exercise of Grace and so consequently the â—ast degree of Glory But let us see what the â—cripture saith in this point and for this consult that place in Luke 19.16 17 18 19. where we find the two Servants that had traded with their Masters money to have received a proportionable reward to their improvement of it The first that had made his Masters pound ten pounds is made Ruler over ten Cities And the second that had made his pound five pounds is made Ruler over five Cities The scope of the Parable seemeth to be this that according to the improvement of Grace received so answerably shall the reward be They that make the greatest improvement of Grace shall have the greatest reward of Glory and they that make a lesser improvement thereof shall have lesser degree of Glory See for this also 1 Cor. 15.41 42. So that from hence to me it is clear that there are different degrees of Glory as well as different degrees of Grace And those Saints that concern themselves the least about Actual Readiness to meet the Lord Jesus shall have the least share in Heavens Glory And is it a small thing my Brethren to deprive your selves through your remisness and negligence of the weight of Glory Would you do thus by your selves about the things of the world There are none of you that would hinder your external Prosperity through your neglect Be but as wise and careful for your Souls and you cannot then but be making ready for the Coming of Christ 3. They expose themselves to this hazard also of falling into an hour of desertion I grant the Almighty sometimes may and doth hide himself from his gracious ones that have made great Conscience of making Preparation for the Coming of their Lord. But ordinarily those Souls that are the most remiss and careless about the work of Actual Preparation for the meeting of the Lord Jesus are mostly left and forsaken of him as to actual favour in times of trial and especially in a dying hour And this is no more but a just Punishment upon them for their Neglect It being most equal that they that have not cared to fit themselves for Him should not find Him friendly to them when they stand in most need of his favour Then God sheweth them his back and not his face as he did to the Jews in their troubles I grant to dispense favours this way belongeth to the Divine Prerogative and therefore he both can and may deal them forth as he pleaseth and to whom he pleaseth And possibly sometimes he may let some Souls sip of this Cup that have not every way carried suitably to this favour Isa 57.18 I have seen his ways and will heal him I will lead him also and restore comforts unto him and to his mourners And this is done notwithstanding his going on frowardly in the way of his heart v. 17. Now this he doth when he seeth it will make for the advancement of his Grace and Glory But ordinarily he suffereth not these to see his Smiles that have not been fitting themselves for him But they must now be as if they were cast out of Favour and must apprehend his Frowns to make them sensible of theâ— great neglects about the concerns of their Souls And hence it is that many Souls though otherwise honest in the main do go mourning without the Sun as the Phrase is Job 30.28 through the black entry of death and perhaps never see Gods face in peace again till they find him to be their friend in the other world 4. They run the hazard also of entring into great Temptations Though Satan when let loose by the Almighty will trouble the best of Saints and fill their Spirits with great perplexing Fears especially in times of Trial and mostly in a Dying Hour when they are left to be tried by him yet most commonly the secure slothful and careless Saints are most perplexed with his Temptations at such times and seasons Now if ever he will endeavour to unsaint them And this he laboureth to do by setting before the eye of their Conscience and charging upon them all their former carelesness and remisness in and about their actual Preparation for the Coming of Christ as not consisting with a state of Grace Though before he did secretly yet strongly perswade them to the contrary when he did tempt them to slacken the reins and grow remiss in the Duties of Preparation yet now he appeareth openly to the Conscience and chargeth it home upon it as that which can no way comport with the spirit of a Saint Hence it is that so many when brought to their dying hour are ready to cast away all their hopes of the life to come though peradventure some time before they were groundedly persuaded that their state was good and that they had a Right through Faith in Christ to the purchased Inheritance You secure Saints that please your selves at present in your Remisness take heed lest the Devil have a field with you before you die Though you may have your quiet at present through his lulling you asleep yet you may come to be awakened and your Consciences filled with many black hellish fears And reckon you it nothing to fall into the hands of a merciless Devil that will not spare you a blow I warrant you O
word may be rendered a profane Fool for despising his Birth-right which showed his undervaluing of Heaven and preferring the earth before it Heb. 12.16 with Gen. 25.34 Use 3. Thirdly Is it the grand Concernment of all that would be saved to make ready for Christ's coming Then let it serve for Exhortation to press you all seriously and earnestly to make your selves ready Entertain the Lord Christ's advice in the Text Be ye therefore ready also I shall enforce the Duty upon you with two or three Considerations because I must hasten Considerations First Consider that your sasety lyeth in making ready for Christ I would think That there is not a person among you this day but would give something to know that his Soul is safe and shall be secured against all future hazards of miscarrying eternally Why my Friends I can tell you how you may have them secure enough Do but you get and make sure of that â—undamental-Readiness you were told of and abour still after Actual Preparation and your Souls will be safe and past the peril of miscarrying eternally Though you may dash sometimes against some Rocks before you get over â—â—e troublesome Sea of this world yet shall not â—he Vessel of your Soul be split upon any of these â—ocks but shall come safely in into the Harbour 〈◊〉 Heaven Secondly Consider that Christ may come upon 〈◊〉 at unawares The time of his coming may â—ove a surprizal to you O then get ready my â—riends There is none of you that knoweth â—ow soon you may have a call to go from hence â—hich of your Funerals may be the next neither 〈◊〉 nor I know But this I know That few 〈◊〉 us thought that we should have seen this â—ournful day on such a sudden Was it not a â—â—prizal to the most Though not to the party â—â—eceased for she had strong impressions of â—â—eath when others had no fear of it at all â—atch therefore for ye neither know the day nor 〈◊〉 hour wherein the Son of man cometh Mat. â— 13 Thirdly Consider what comfort it will be to 〈◊〉 in a Dying hour to know that you are ready though Death is and will be the King of Terâ—â—urs to others yet it will be a welcome Mesâ—ger to you Then shall ye be able to reckon up for one of your Priviledges yea your last Priviledg in this world according to that of the Apostle 1 Cor. 3.22 Death is yours Fourthly Consider how readily ye shall be entertained and received of Christ if you do but get ready for him There shall no stop be made but forthwith ye shall enter into Glory Mat. 25.10 And they that were ready went in with him unto the Marriage So soon as Lazarus was dead his Soul was carried into Abraham's bosome Luk. 16.22 Do but you mind to make you ready the Lord Christ will quickly pass the Sentence for your entrance into his Eternal Kingdome The Fourth Use Fourthly Is it the great Concern of all that would be saved to prepare for the Coming of Christ Then this Use may serve for Consolation to all such as have in some good measure been fitting themselves for the appearance of Christ and are still making it their business to be compleating their Readiness for his Coming It speaketh Comfort to such in two or three Particulars First Take this for your Comfort at present That you shall certainly sit down with Christ in Glory The Marriage-Supper is prepared for you and you shall be Guests at the Bridegrooms Table All the attendance that can be expected you shall have Christ himself will gird himself and come forth and serve you Luk. 12.37 Blessed are those Servants whom the Lord when he cometh shall find watching Verily I say unto you that he shall gird himself and make them to sit down to meat and will come forth and serve them And what an honourable attendance is this for the Master of the house â—o wait on his Servants Secondly It speaks this comfort to them That when ever Christ cometh it shall not be a surprisal to them If you continue your preparation for Christ his Coming and do not fall asleep or grow secure again Christ will not come on you unawares you shall then speak of Christ's Coming eternally to save you as the Church peaketh of the Lord 's coming eternally to save â—er Isa 25.9 And it shall be said in that day Lo his is our God we have waited for him and he â—ill save us This is the Lord we have waited or him we will be glad and rejoice in his Salvation They are only the sleepy and slumbering Virgins that are surprized with his Coming such â—s are making ready for him and expecting him â—hall not be taken at unawares Though they â—now not the time of his Coming yet because â—hey are looking and waiting for his Coming â—hey shall not be surprized when ever he cometh â—urely I come quickly saith Christ Amen â—ith the prepared Soul Even so come Lord Iesus Rev. 22.20 Thirdly There is this further comfort also in it That such prepared Souls shall ordinarily have some comfortable foretasts of glory to come Such shall eat of the Grapes of Eshcol while they are in the way to Heaven before they come into the Land of Canaan it self I do not say that it is alwaies thus with prepared Souls a for some possibly that have diligently endeavoured to prepared themselves for the Coming oâ— Christ may yet notwithstanding feel nothing buâ— bitterness in their spirits in their way to glory aâ— the case seemeth to have been with precious Heman Psal 88. throughout And the 15 versâ— thereof tells us That this was his case from hiâ— youth up I am afflicted and ready to die from my youth up while I suffer thy terrors I am distracted The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is translated from my youth up signifieth Childhood and cometh from a root that signifieth to shake-out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he had said I am afflicted an ready to die from my very shaking out of the Womb Nay possibly such Souls may some times go away in a Cloud without the leaâ— taste of that Glory which immediatly after Death they do fully possess and enjoy But yeâ— ordinarily they do more generally taste 〈◊〉 those pleasures that are at Gods right hand forevermore while they are in their way to Heaven They depart in peace as the Phrase â—â— Luke 2.29 that is They die with satisfaction and comfort nay with joy and gladness Revel 19.7 Let us be glad ond rejoice and give honour to him for the Marriage of the Lamb is come and his wife hath made her self ready And the reason is Because they have the Testimony of their Consciences according to that of Paul 2 Cor. 1.12 For our rejoycing is this the testimony of our Conscience that in simplicity and godly sincerity not with fleshly wisdome but by â—he grace of God we have had our conversation â—â— the world
snow-ball before a Summers Sun And since Death took possession of somthing of yours it hath been and dayly is creeping neare your self Howbeit with no noise of feet your Husbandman and Lord hath lopped off one branch already the tree it self is to be removed into the higher Garden the Lord fit you for your change and help you to bear these crosses for indeed they are great and many and give you a sanctified use of them and to make you white and ripe for the Lord's Harvest-hook by them I have seen the Lord weaning you from this world and its vanities it was never his mind that it should be your portion and let the Lord be praised that it is so you look the liker one of the Heirs of Glory let the moveables go why not They are not yours but fasthold on the Heritage Even our Lord Christ make your interest sure and give you to grow as a Palm tree upon Mount Zion howbeit shaken with winds and many sore blasts yet the root is fast I pray Him whose you are to supply your wants another way for though we cannot see the Lords design in this his wise Providence who ruleth all yet I verily believe this is not only good but best of all For wise Solomon saith Better is the end of a thing than the begiuning Yea Christ calls from Heaven and bids Write Blessed are the dead that die in the Lord they rest from their labours and their works follow them And after Paul had seriously debated the Case whether to live or dye was better for him he concludes that of the two To die and to be with Christ was best of all And therefore my dear Brother this should teach us and work in us a careful Preparation for Death and vehement longings after it and chearfulness in entertaining it and moderation in our sorrowing for her that 's dead Mourning only for our own loss and that especially because the Death and removal of the Godly is a sad if not a sure presage of ensuing Evil. When Noah was entered into the Ark then the Flood came Gen. 7.12 When Lot was gone out of Sodome then it must be burnt When the Lord resolved to destroy Jeroboam house he took away the Child in whom there was some good thing found 1 Kin. 14.10 11 13. Thus when the Lord in ended to bring evil upon Jerusalem good Josiah must first be brought to his grave in peace Because his heart was tender and he humbled himelf at the hearing of the Law of God 2 Kin. 22.16 17 18 19 20. Wo is me therefore considering that even amongst us the righteous are taken away that in four or five Months time almost the tenth man on this side Hartside should be removed yet not considering at least not as they ought to do That The righteous are taken away from the evil to come Isa 57. When our Jacob for wrestling our Caleb and Joshuah for following the Lord and our Nathaniel and besides our Mary is removed How should this awaken us and the very thoughts of it make us tremble and our knees to smite one against another It s true they are beyond the Storm But the presence of the Godly in all Ages hath drawn the love and favour of God to the places where they were For they are dear to God As the apple of his eye Zech. 2.8 And he will be a wall of ire round about the place where they are v. 5. Yea many a time doth God spare the wicked for the godly as the husbandman doth the tares for the wheat 's sake Matth. 13. As God would have spared Sodome and Gomorrah if there had been but ten nay five righteous persons Gen. 18.32 Act. 27.24 Besides the Prayers of the Godly in all Ages have been mighty prevalent with God both for the obtaining Mercies and also for the preventing miseries and keeping of judgments from the places where they liveâ— Psal 106.23 He would saith the Psalmist have destroyed them had not Moses his Servant stoeâ— before him in the breach to turn away his wrath lest he should destroy them Besides they are 〈◊〉 great force for the vanquishing and overcoming of Enemies Moses prevailed more by hâ—â— Prayers than Joshua with all his Soldiers againt the Amalekites Exod. 17.11 One godly man Prayers saith one can do more than a great soâ— of Sinners 〈◊〉 do with fighting So that as Nâ—hal's servants said of David's men so we may â—y of our dear friends that are removed from us they have been very good to us and we have had no hurt whilst we have been conversant with them They have been a wall unto us both by day and by night What cause have we then to fear that may follow the removal of them And then alas What have we lost that have lost â—uch good Examples as most of them were and 〈◊〉 particular your Daughter she one of a thouâ—â—d Her counsel her wisdome her blameless talking was of great use to restrain some from â—in and to allure and draw others at least to be outward performance of many good Duties â—â—d I think I may say that she exceeded most â—â—at ever I knew except Mrs. Catherine Rea of â—â—â—ma in her constant care to please God and â—qual respect to the keeping of all Gods Commandments and in her holy diligence to imâ—ove all opportunities for her Souls profit as 〈◊〉 Meditating Praying Reading Hearing and Conferring And then her Seriousness in Duties and great delight in both First and Second Table Duties What shall I say Her â—â—avity Chastity and Humility and her orâ—ering her self every way so holily so meekly â—â—d blamelesly So that to my knowledg it was a great Conviction to those that were in a great measure strangers to Godliness or any â—trictness and I 'le assure you I often wished that her Conversation had been better known to some and that it might have so been I did fully purpose to have sued for your Consent having gotten hers that we might have had heâ— a while amongst us That our Professors chieflâ— of her Sex whose Carriages and Conversation were not so answerable to the Gospel as they should be might have been convinced of thâ— evil of them and by her Gospel-conversation might have become more wise solid sober serious grave and more careful to provide so their eternal Welfare But alas it 's now to late the time is past and gone which maâ— make us mourn upon our own account But uâ— on their account this may not only reason 〈◊〉 into a Moderation of Sorrow but also cause 〈◊〉 to rejoice in that they are landed safe in Heaâ—ven where she also is even with Christ which is best of all she is now set at liberty and freâ— dome Who is not comforted to see and know that his Friend is brought out of Prison to 〈◊〉 his Friend set free from all Persecutions Siâ— Sorrow and Death and to live and rejoice wiâ—â— Christ 2 Tim. 2.11 12. And may
hâ—â— Will might be done now 't is done bless God 4. There is the Love of God from whence â— ariseth for all Saints afflictions are from â—â—ve and there is the good God intendeth in it â—â—d promiseth to work by it which you are â—â—und to bless God for 5. Nay Fifthly You are bound to bless God 〈◊〉 the grief and bitterness of the Potion in the â—up also as it is a necessary and effectual furâ—erance of that Spiritual good which God in is fatherly Correction aims at So we thank â—e Physician and pay him too not because his by sick is bitter but because Health is sweet 6. You have cause also to bless God for giving our Daughter so long a Visitation to prepare â—â—r Death He might have taken her away sudâ—nly as he did Job's children when feasting likewise that she was of so sweet a temper and â—ame and of so composed a spirit in her affliction that the Lord gave her patience and comâ—â—rt that she was kept from dishonoring God in 〈◊〉 Death-Bed Distemper and that you have so â—â—od hope and great satisfaction of her eternal â—â—ppy state Oh therefore bless God give him â—â—anks you are bound so to do in every thing Thes 5.18 I shall adde some Directions â—â—d Cautions and I have done First Take heed of immoderate Mourning â—â—nd Sorrow let it not go beyond its bounds â—â—d limits It 's true we may mourn for the Dead it s not unlawful so to do Religion dâ—â— not abolish Affections but only moderates theâ—â— Grace doth not destroy Nature but only rectifies it it doth not abolish but rectifie reason deprives not of sense but teaches right use 〈◊〉 Senses proportionally kills not Affections but only orders them And the mortifying of All fections pressed in Scripture Galat. 5.24 muâ—â— be so understood that the carnality of theâ—â— only is stricken at not the Affections themselves The Corruption that hath by the Fall grow upon the Affections stands chiefly in two thing Their misapplying to unmeet objects and theâ—â— exceeding or their coming short of their duâ— measure and this is that that God's Spirit doth in senctisying them directs them 1. To theâ—â— right Objects 2. Keeps them to their jâ—â— proportion and meantime Mourn we may therefore for the deceased Abraham did so for his wife Jacob and Joseph did so for their Relations and are commended for it Iâ—'s one 〈◊〉 the dues of the Dead to be lamented at the Funerals the want of it is threatried as Curse and its a practice warranted by inâ—â—â—â— of 〈◊〉 ture by Christ himself by the Saints and by the best in all Ages And to be touched with 〈◊〉 feeling of Sorrow and Griâ—â— at the beholding 〈◊〉 Death it rather barbarous Senselesness that Fortitude of mind It 's true also that we may yea must seriously consider of such Affliâ—â—â— Providences Eccles 7.14 The contrary â—hereunto is condemned Isai 5.12 and 42. â—5 Jerem. 5.3 In special we are to take and â—y to heart Gods hand in dying persons Ecâ—â—es 7.2 3. And to be moved with sorrow 〈◊〉 houses of Mourning where the heart by being made sadder is made better more specially be death of righteous persons is to lye close upon our spirits God laies it to the charge of men â—â—at they do not consider this nor lay it to â—eart Isai 57.1 But when you sorrow and â—ourn for the dead you must see and be are that there be a good ground or rise a â—od end that it be done in right order and â—easure The ground that you may bewail the â—â—mmon curse of Mankind the defacing of the â—â—age of God through Death by Sin for mournâ—â—g for the Dead sprang from this Original â—hat they which are alive might exercise themâ—â—ves in meditating on the curse of Mankind The end that you may be made more serious and put upon Meditation and Preparation for â—â—eath And for the Order that Sin the cause 〈◊〉 it be sorrowed for first and most And for be measure that it exceed not bounds that it â—e not immoderate O take heed that you do not sorrow immoderatly think not the moniâ—â—n unnecessary for Affections are violent specially having shew of lawfulness to set them prward More frequent are the slips of Saints in things for their matter lawful than in those that are simply unlawful Conscience even of good men sets it self loose having plea of lawfulness for the action and therefore more carefâ—â— and cautious you should be lest in your sorrow you should exceed and be immoderate Noâ— Sorrow in this case is immoderate First When it 's too great as Mr. Calvâ— saies Joseph's was in Gen. 50.10 which ought not saies he to be to us instead of a Rule and that great noise and cry cannot be excused which the Inhabitants of the place hearing woâ—dered at For though the purpose of Joseph wâ—â— good in Mourning yet the excess was evil I true when the persons that dye are publick pâ—â—sons in Church or State and of very great uâ— as the Chariots and Horsmen thereof there mâ—â— be a greater Mourning for them Thus thâ— made a great Mourning for Josiah and for Sâ—phen Act. 8.2 Secondly When it 's too long for continuance a Seventy-daies Mourning is Egyptian like â—â—seph who had more cause but withal mâ—â— Grace mourned but seven days not that 〈◊〉 was less kind but more Christian-like prudeâ— Abraham mourns for Sarah even to weeping but lest he should forget his measures saith oâ—â— desires to buâ—y her out of his sight he mourâ—â— for her but exceeded not which is signified the Jews by that one Letter less than ording 〈◊〉 the Hebrew word Libcothah used for weeping Gen. 23.2 Buxtorf also gives this reason â—â—ia luctus ejus fuit moderatus because his sorrow was moderate and therefore in the next â—â—â—it's said that he stood up from before his dead there in likelihood he had sat a while on the â—â—th as was the manner of Mourners to do 〈◊〉 2.13 to take order for her Burial as haâ—ing good hopes of a glorious Resurrection â—â—hen it 's too long for continuance I say its immoderate when our Souls as Rachel's did reâ—â—e comfort Thirdly Then is your Sorrow immoderate â—â—en it doth unfit us for any Duty we owe â—â—her to God or man or our selves and thereâ—â—re take heed of immoderate sorrow and that 〈◊〉 may be kept from it consider 1. That â—â—sons sorrowing out of measure are carried â—ainst God with a blind outrage saith Mr. Calâ—â— for alwaies the excess of sorrow carries us adlong to obstinacy 2. Immoderate Sorrow saith another for losses past hopes of revery is more fullen than useful our Stomach â—ay be bewrayed by it not our Wisdome â—â— Immoderate Sorrow is the ready way to â—ocure an heavie stroke as it sared with Israel â—r their murmuring after the death of Corah c. â—ere died for that repining Fourteen Thousand and Seven Hundred Numb 16.41 45 49. â—â— It 's the way to destroy your self and to prove a