c. Since it is intended that from the Bishop grace should be diffused amongst all the people there is not in the world a greater indecency than a holy office ministred by an unholy person and no greater injury to the people than that of the blessings which God sends to them by the ministeries Evangelical they should be cheated and defrauded by a wicked Steward And therefore it was an excellent Prayer which to this very purpose was by the Son of Sirach made in behalf of the High-Priests the Sons of Aaron God give you wisdom in you heart to judge his people in Righteousness that their good things be not abolished and that their glory may endure for ever 4. All the Offices Ecclesiastical alwayes were and ought to be conducted by the Episcopal Order as is evident in the universal Doctrine and Practice of the Primitive Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is the 40th Canon of the Apostles Let the Presbyters and Deacons do nothing without leave of the Bishop but that cafe is known The consequent of this consideration is no other than the admonition in my Text We are Stewards of the manifold grace of God and dispensers of the mysteries of the Kingdom and it is required of Stewards that they be found faithful that we preach the word of God in season and out of season that we rebuke and exhort admonish and correct for these God calls Pastores Secundùm cor meum Pastors according to his own heart which feed the people with knowledge and understanding but they must also comfort the afflicted and bind up the broken heart minister the Sacraments with great diligence and righteous measures and abundant charity alwayes having in mind those passionate words of Christ of S. Peter If thou lovest me feed my sheep if thou hast any love to me feed my lambs And let us remember this also that nothing can enforce the people to obey their Bishops as they ought but our doing that duty and charity to them which God requires There is reason in these words of S. Chrysostom It is necessary that the Church should adhere to their Bishop as the body to the head as plants to their roots as rivers to their springs as Children to their Fathers as Disciples to their Masters These similitudes express not only the relation and dependency but they tell us the reason of the Duty The Head gives light and reason to conduct the Body the Roots give nourishment to the Plants and the Springs perpetual emanation of Waters to the Channels Fathers teach and feed their Children and Disciples receive wise Instructions from their Masters and if we be all this to the People they will be all that to us and Wisdom will compel them to submit and our Humility will teach them Obedience and our Charity will invite their compliance our good example will provoke them to good works and our meekness will melt them into softness and flexibility For all the Lords People are Populus voluntarius a free and willing people and we who cannot compel their bodies must thus constrain their Souls by inviting their Wills by convincing their Understandings by the beauty of fair example the efficacy and holiness and the demonstrations of the Spirit This is experimentum ejus qui in nobis loquitur Christus The experiment of Christ that speaketh in us For to this purpose those are excellent words which St. Paul spake Remember them who have the rule over you whose faith follow considering the end of their conversation There lies the demonstration and those Prelates who teach good life whose Sermons are the measures of Christ and whose Life is a copy of their Sermons these must be followed and surely these will for these are burning and shining Lights but if we hold forth false fires and by the amusement of evil example call the Vessels that sail upon a dangerous Sea to come upon a Rock or an iron Shore instead of a safe Harbour we cause them to make shipwreck of their precious Faith and to perish in the deceitful and unstable water Vox operum fortiùs sonat quà m verborum A good Life is the strongest argument that your Faith is good and a gentle voice will be sooner entertained than a voice of thunder but the greatest eloquence in the world is meek spirit and a liberal hand these are the two Pastoral Staves the Prophet speaks of nognam hovelim beauty and bands he that hath the staff of the beauty of holiness the ornament of fair example he hath also the staff of bands atque in funiculis Adam trahet eos in vinculis charitatis as the Prophet Hosea's expression is he shall draw the people after him by the cords of a man by the bands of a holy charity But if against all these demonstrations any man will be refractory we have instead of a Staff an Apostolical Rod which is the last and latest remedy and either brings to repentance or consigns to ruine and reprobation If there were any time remaining I could reckon that the Episcopal Order is the Principle of Unity in the Church and we see it is so by the innumerable Sects that sprang up when Episcopacy was persecuted I could add how that Bishops were the cause that S. John wrote his Gospel that the Christian Faith was for 300 years together bravely defended by the Sufferings the Prisons and Flames the Life and Death of Bishop as the principal Combatants that the Fathers of the Church whose Writings are held in so great veneration in all the Christian World were almost all of them Bishops I could add That the Reformation of Religion in England was principally by the Preachings and the Disputings the Writings and the Martyrdom of Bishops That Bishops have ever since been the greatest defensatives against Popery That England and Ireland were governed by Bishops ever since they were Christian and under their Conduct have for so many Ages enjoyed all the blessings of the Gospel I could add also That Episcopacy is the great stabiliment of Monarchy but of this we are convinced by a sad and too dear bought Experience I could therefore instead of it say That Episcopacy is the great ornament of Religion That as it rescues the Clergy from contempt so it is the greatest preservative of the Peoples Liberty from Ecclesiastick Tyranny on one hand the Gentry being little better than Servants while they live under the Presbytery and Anarchy and Licentiousness on the other That it endears Obedience and is subject to the Laws of Princes and is wholly ordained for the good of Mankind and the benefit of Souls But I cannot stay to number all the Blessings which have entered into the World at this door I only remark these because they describe unto us the Bishops Imployment which is to be busie in the service of Souls to do good in all capacities to serve every mans need to promote all publick benefits to
moyety of a creature dies before it could be well said to live so it is with those Christians who will do all that they think lawful and will do no more than what they suppose necessary they do but peep into the light of the Sun of righteousness they have the beginnings of life but their hinder parts their passions and affections and the desires of the lower man are still unformed and he that dwells in this state is just so much of a Christian as a Spunge is of a plant and a mushrom of a shrub they may be as sensible as an oyster and discourse at the rate of a child but are greatly short of the Righteousness Evangelical I have now done with those parts of the Christian Righteousness which were not only an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or excess but an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Pharisaical but because I ought not to conceal any thing from you that must integrate our duty and secure our title to the Kingdom of Heaven there is this to be added that this precept of our blessed Saviour is to be extended to the direct degrees of our duty We must do more duties and we must do them better And in this although we can have no positive measures because they are potentially infinite yet therefore we ought to take the best because we are sure the greatest is not too big and we are not sure that God will accept a worse when we can do a better Now although this is to be understood of the internal affection only because that must never be abated but God is at all times to be loved and served with all our heart yet concerning the degrees of external duty as Prayers and Alms and the like we are certainly tyed to a greater excellency in the degree than was that of the Scribes and Pharisees I am obliged to speak one word for the determination of this inquiry viz. to how much more of external duty Christians are obliged than was in the righteousness of the Scribes and Pharisees In order to this briefly thus I remember that Salvian speaking of old men summing up their Repentances and making amends for the sins of their whole life exhorts them to Alms and works of Piety But inquiring how much they should do towards the redeeming of their Souls answers with a little Sarcasm but plainly enough to give a wise man an answer A man sayes he is not bound to give away all his goods unless peradventure he owes all to God but in that case I cannot tell what to say for then the case is altered A man is not bound to part with all his estate that is unless his sins be greater than his estate but if they be then he may consider of it again and consider better And he need not part with it all unless pardon be more precious to him than his money and unless Heaven be worth it all and unless he knows justly how much less will do it If he does let him try his skill and pay just so much and no more than he owes to God but if he does not know let him be sure to do enough His meaning is this Not that a man is bound to give all he hath and leave his children beggars he is bound from that by another obligation But as when we are tyed to pray continually the meaning is we should consecrate all our time by taking good portions out of all our time for that duty the devoutest person being like the waters of Siloam a perpetual Spring but not a perpetual Current that is alwayes in readiness but actually thrusting forth his waters at certain periods every day So out of all our estate we must take for Religion and Repentance such portions as the whole estate can allow so much as will consecrate the rest so much as is fit to bring when we pray for a great pardon and deprecate a mighty anger and turn aside an intolerable fear and will purchase an excellent peace and will reconcile a sinner Now in this case a Christian is to take his measures according to the rate of his contrition and his love his Religion and his fear his danger and his expectation and let him measure his amends wisely his sorrow pouring in and his fear thrusting it down and it were very well if his love also would make it run over For deceive not your selves there is no other measure but this So much good as a man does or so much as he would do if he could so much of Religion and so much of repentance he hath and no more and a man cannot ordinarily know that he is in a saveable condition but by the Testimony which a Divine Philanthropy and a good mind alwaies gives which is to omit no opportunity of doing good in our several proportions and possibilities There was an Alms which the Scribes and Pharisees were obliged by the Law to give the tenth of every third years encrease this they alwayes paid and this sort of Alms is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Righteousness or Justice but the Alms which Christians ought to give is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is grace and it is love and it is abundance and so the old Rabbins told Justitia propriè dicitur in iis quae jure facimus benignitas in iis quae praeter jus It is more than righteousness it is bounty and benignity for that 's the Christian measure And so it is in the other parts and instances of the Righteousness Evangelical And therefore it is remarkable that the Saints in the Old Testament were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right men and the Book of Genesis as we find it twice attested by S. Hierome was called by the Ancient Hellenists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Book of right or just men the Book of Abraham Isaac and Jacob. But the word for Christians is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good men harmless and profitable Men that are good and men that do good In pursuance of which it is further observed by learned men that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vertue is not in the four Gospels for the actions of Christs Disciples should not be in gradu virtutis only vertuous and laudable such as these Aristotle presses in his Magna Moralia they must pass on to a further excellency than so the same which he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they must be sometimes and as often as we can in gradu heroico or that I may use the Christian style they must be actions of perfection Righteousness was the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for Alms in the Old Testament and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or perfection was the word for Alms in the New as appears by comparing the fifth of St. Matthew and the sixth of S. Luke together and that is the full state of this difference in the inquiries of the Righteousness Pharisaical and
deceive us and turn Religion into words and Holiness into hypocrisie and the Promises of God into a snare and the Truth of God into a ly For when God made a Covenant of Faith he made also the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of Faith and when he admitted us to a Covenant of more mercy than was in the Covenant of works or of the Law he did not admit us to a Covenant of idleness and an incurious walking in a state of disobedience but the mercy of God leadeth us to repentance and when he gives us better promises he intends we should pay him a better obedience when he forgives us what is past he intends we should sin no more when he offers us his graces he would have us to make use of them when he causes us to distrust our selves his meaning is we should rely upon him when he enables us to do what he commands us he commands us to do all that we can And therefore this Covenant of Faith and Mercy is also a Covenant of Holiness and the grace that pardons us does also purifie us for so saith the Apostle He that hath this hope purifies himself even as God is pure And when we are so then we are justified indeed this is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law of faith and by works in this sense that is by the works of faith by faith working by love and producing fruits worthy of amendment of ife we are justified before God And so I have done with the affirmative Proposition of my Text you see that a man is justified by works But there is more in it than this matter yet amounts to for S. James does not say we are justified by works and are not justified by faith that had been irreconcileable with S. Paul but we are so justified by works that it is not by Faith alone it is faith and works together that is it is by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the obedience of faith by the works of Faith by the Law of faith by Righteousness Evangelical by the conditions of the Gospel and the measures of Christ. I have many things to say in this particular but because I have but a little time left to say them in I will sum it all up in this Proposition That in the question of justification and salvation faith and good works are no part of a distinction but members of one entire body Faith and good works together work the righteousness of God That is that I may speak plainly justifying faith contains in it obedience and if this be made good then the two Apostles are reconciled to each other and both of them to the necessity the indispensible necessity of a good life Now that justifying and saving faith must be defined by something more than an act of understanding appears not only in this that S. Peter reckons faith as distinctly from knowledge as he does from patience or strength or brotherly kindness saying Add to your faith vertue to vertue knowledge but in this also because an error in life and whatsoever is against holiness is against faith And therefore S. Paul reckons the lawless and the disobedient murderers of Parents man-stealing and such things to be against sound Doctrines for the Doctrine of faith is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Doctrine that is according to godliness And when S. Paul prayes against ungodly men he adds this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for all men have not faith meaning that wicked men are Infidels and Unbelievers and particularly he affirms of him that does not provide for his own that he hath denyed the Faith Now from hence it follows that faith is godliness because all wickedness is infidelity it is an Apostacy from the faith Ille erit ille nocens qui me tibi fecerat hostem he that sins against God he is the enemy to the faith of Jesus Christ and therefore we deceive our selves if we place faith in the understanding only it is not that and it does not well there but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Apostle the Mystery of faith is kept no where it dwells no where but in a pure conscience For I consider that since all moral habits are best defined by their operation we can best understand what faith is by seeing what it does To this purpose hear S. Paul By faith Abel offered up to God a more excellent Sacrifice than Cain By faith Noah made an Ark. By faith Abraham left his Country and offered up his Son By faith Moses chose to suffer affliction and accounted the reproach of Christ greater than all the riches of Aegypt In short the children of God by faith subdued Kingdoms and wrought righteousness To work righteousness is as much the duty and work of faith as believing is So that now we may quickly make an end of this great inquiry whether a man is justified by faith or by works for he is so by both if you take it alone faith does not justifie but take it in the aggregate sense as it is used in the question of Justification by S. Paul and then faith does not only justifie but it sanctifies too and then you need to enquire no further obedience is a part of the definition of faith as much as it is of Charity This is love saith S. John that we keep his Commandments And the very same is affirmed of faith too by Bensirach He that believeth the Lord will keep his Commandments I have now done with all the Propositions expressed and implyed in the Text give me leave to make some practical Considerations and so I shall dismiss you from this Attention The rise I take from the words of S. Epiphanius speaking in praise of the Apostolical and purest Ages of the Church There was at first no distinction of Sects and Opinions in the Church she knew no difference of men but good and bad there was no separation made but what was made by piety or impiety or sayes he which is all one by fidelity and infidelity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For faith hath in it the Image of godliness engraven and infidelity hath the Character of wickedness and prevarication A man was not then esteemed a Saint for disobeying his Bishop or an Apostle nor for misunderstanding the hard sayings of S. Paul about predestination to kick against the laudable Customs of the Church was not then accounted a note of the godly party and to despise Government was but an ill mark and weak indication of being a good Christian. The Kingdom of God did not then consist in words but in power the power of godliness though now we are fallen into another method we have turned all Religion into Faith and our faith is nothing but the productions of interest or disputing it is adhering to a party and a wrangling against all the world beside and when it is asked of what Religion he is of we understand
Resurrection that is from sin to grace from the death of vitious habits to the vigour life and efficacy of an habitual righteousness For as it hapned to those persons in the New Testament now mentioned to them I say in the literal sense Blessed are they that have part in the first Resurrection upon them the second death shall have no power meaning that they who by the power of Christ and his holy Spirit were raised to life again were holy and blessed souls and such who were written in the book of God and that this grace hapned to no wicked and vitious person so it is most true in the spiritual and intended sense You only that serve God in a holy life you who are not dead in trespasses and sins you who serve God with an early diligence and an unwearied industry and a holy Religion you and you only shall come to life eternal you only shall be called from death to life the rest of mankind shall never live again but pass from death to death from one â—eath to another to a worse from the death of the body to the eterâ—al death of body and soul and therefore in the Apostles Creed there â—s no mention made of the Resurrection of wicked persons but of the Resurrection of the body to everlasting life The wicked indeed shall be haâ—eâ— forth from their graves from their everlasting prisons where in chains â—f â—arkness they are kept unto the judgment of the great day but this â—â—â—â—efore cannot be called in sensu favoris a Resurrection but the soâ—â—â—â—ities of the eternal death It is nothing but a new capacity of dying again such a dying as cannot signifie rest but where death means nothing but an intollerable and never ceasing calamity and therefore these words of my Text are otherwise to be understood of the wicked otherwise of the godly The wicked are spilt like water and shall never be gathered up again no not in the gatherings of eternity They shall be put into Vessels of wrath and set upon the flames of hell but that is not a gathering but a scattering from the face and presence of God But the godly also come under the sense of these words They descend into their Graves and shall no more be reckoned among the living they have no concernment in all that is done under the Sun Agamemnon hath no more to do with the Turks Armies invading and possessing that part of Greece where he reigned than had the Hippocentaur who never had a being and Cicero hath no more interest in the present evils of Christendom than we have to do with his boasted discovery of Catilines Conspiracy What is it to me that Rome was taken by the Gauls and what is it now to Camillus if different religions be tolerated amongst us These things that now happen concern the living and they are made the scenes of our duty or danger respectively and when our Wives are dead and sleep in charnel houses they are not troubled when we laugh loudly at the songs sung at the next marriage feast nor do they envy when another snatches away the gleanings of their husbands passion It is true they envy not and they lie in a bosom where there can be no murmur and they that are consigned to Kingdoms and to the feast of the marriage-supper of the Lamb the glorious and eternal Bridegroom of holy Souls they cannot think our Marriages here our lighter laughings and vain rejoicings considerable as to them And yet there is a relation continued still Aristotle said that to affirm the dead take no thought for the good of the living is a disparagement to the laws of that friendship which in their state of separation they cannot be tempted to rescind And the Church hath taught in general that they pray for us they recommend to God the state of all their Relatives in the union of the intercession that our blessed Lord makes for them and us and S. Ambrose gave some things in charge to his dying brother Satyrus that he should do for him in the other world he gave it him I say when he was dying not when he was dead And certain it is that though our dead friends affection to us is not to be estimated according to our low conceptions yet it is not less but much more than ever it was it is greater in degree and of another kind But then we should do well also to remember that in this world we are something besides flesh and bloud that we may not without violent necessities run into new relations but preserve the affections we bore to our dead when they were alive We must not so live as if they were perished but so as pressing forward to the most intimate participation of the communion of Saints And we also have some ways to express this relation and to bear a part in this communion by actions of intercourse with them aud yet proper to our state such as are strictly performing the will of the dead providing for and tenderly and wisely educating their children paying their debts imitating their good example preserving their memories privately and publickly keeping their memorials and desiring of God with hearty and constant prayer that God would give them a joyful Resurrection and a merciful Judgment for so S. Paul prayed in behalf of Onesiphorus that God would shew them mercy in that day that fearful and yet much to be desired day in which the most righteous person hath need of much mercy and pity and shall find it Now these instances of duty shew that the relation remains still and though the Relict of a man or woman hath liberty to contract new relations yet I do not find they have liberty to cast off the old as if there were no such thing as immortality of souls Remember that we shall converse together again let us therefore never do any thing of reference to them which we shall be ashamed of in the day when all secrets shall be discovered and that we shall meet again in the presence of God In the mean time God watcheth concerning all their interest and he will in his time both discover and recompense For though as to us they are like water spilt yet to God they are as water fallen in the Sea safe and united in his comprehension and inclosures But we are not yet passed the consideration of the sentence This descending to the grave is the lot of all men neither doth God respect the person of any man The rich is not protected for favour nor the poor for pity the old man is not reverenced for his age nor the Infant regarded for his tenderness youth and beauty learning and prudence wit and strength lie down equally in the dishonours of the Grave All men and all natures and all persons resist the addresses and solennities of death and strive to preserve a miserable and unpleasant life and yet they all sink down and die For so have
bringing this child should be her last scene of life and we have known that the soul when she is about to disrobe her self of her upper garment sometimes speaks rarely Magnifica verba mors propè admota excutit sometimes it is Prophetical sometimes God by a superinduced perswasion wrought by instruments or accidents of his own serves the ends of his own providence and the salvation of the soul But so it was that the thought of death dwelt long with her and grew from the first steps of fancy and fear to a consent from thence to a strange credulity and expectation of it and without the violence of sickness she dyed as if she had done it voluntarily and by design and for fear her expectation should have been deceived or that she should seem to have had an unreasonable fear or apprehension or rather as one said of Cato sic abiit è vitâ ut causam moriendi nactam se esse gauderet she dyed as if she had been glad of the opportunity And in this I cannot but adore the providence and admire the wisdom and infinite mercies of God For having a tender and soft a delicate and fine constitution and breeding she was tender to pain and apprehensive of it as a childs shoulder is of a load and burden Grave est tenerae cervici jugum and in her often discourses of death which she wonld renew willingly and frequently she would tell that she feared not death but she feared the sharp pains of death Emori nolo me esse mortuam non curo The being dead and being freed from the troubles and dangers of this world she hoped would be for her advantage and therefore that was no part of her fear But she believing the pangs of death were great and the use and aids of reason little had reason to fear lost they should do violence to her spirit and the decency of her resolution But God that knew her fears and her jealousie concerning her self fitted her with a death so easie so harmless so painless that it did not put her patience to a severe trial It was not in all appearance of so much trouble as two fits of a common ague so careful was God to remonstrate to all that stood in that sad attendance that this soul was dear to him and that since she had done so much of her duty towards it he that began would also finish her redemption by an act of a rare providence and a singular mercy Blessed be that goodness of God who does so careful actions of mercy for the ease and security of his servants But this one instance was a great demonstration that the apprehension of death is worse than the pains of death and that God loves to reprove the unreasonableness of our fears by the mightiness and by the arts of his mercy She had in her sickness if I may so call it or rather in the solemnities and graver preparations towards death some curious and well-becoming fears concerning the final state of her soul But from thence she passed into a deliquium or a kind of trance and as soon as she came forth of it as if it had been a vision or that she had conversed with an Angel and from his hand had received a labell or scroll of the Book of Life and there seen her name enrolled she cryed out aloud Glory be to God on high Now I am sure I shall be saved Concerning which manner of discoursing we are wholly ignorant what judgment can be made but certainly there are strange things in the other world and so there are in all the immediate preparations to it and a little glimpse of heaven a minutes conversing with an Angel any ray of God any communication extraordinary from the Spirit of comfort which God gives to his servants in strange and unknown manners are infinitely far from illusions and they shall then be understood by us when we feel them and when our new and strange needs shall be refreshed by such unusual visitations But I must be forced to use summaries and arts of abbreviature in the enumerating those things in which this rare Personage was dear to God and to all her Relatives If we consider her Person she was in the flower of her age Jucundum cum aetas florida ver ageret of a temperate plain and natural diet without curiosity or an intemperate palate she spent less time in dressing than many servants her recreations were little and seldom her prayers often her reading much she was of a most noble and charitable soul a great lover of honourable actions and as great a despiser of base things hugely loving to oblige others and very unwilling to be in arrear to any upon the stock of courtesies and liberality so free in all acts of favour that she would not stay to hear her self thanked as being unwilling that what good went from her to a needful or an obliged person should ever return to her again she was an excellent friend and hugely dear to very many especially to the best and most discerning persons to all that conversed with her and could understand her great worth and sweetness she was of an honourable a nice and tender reputation and of the pleasures of this world which were laid before her in heaps she took a very small and inconsiderable share as not loving to glut her self with vanity or take her portion of good things here below If we look on her as a Wife she was chast and loving fruitful and discreet humble and pleasant witty and complyant rich and fair and wanted nothing to the making her a principal and precedent to the best Wives of the World but a long life and a full age If we remember her as a Mother she was kind and severe careful and prudent very tender and not at all fond a greater Lover of her Childrens Souls than of their Bodies and one that would value them more by the strict rules of honour and proper worth than by their relation to her self Her Servants found her prudent and fit to govern and yet open-handed and apt to reward a just Exactor of their duty and a great Rewarder of their diligence She was in her house a Comfort to her dearest Lord a Guide to her Children a Rule to her Servants an Example to all But as she related to God in the offices of Religion she was even and constant silent and devout prudent and material she loved what she now enjoys and she feared what she never felt and God did for her what she never did expect her fears went beyond all her evil and yet the good which she hath received was and is and ever shall be beyond all her hopes She lived as we all should live and she died as I fain would die Et cum supremos Lachesis perneverit annos Non aliter cineres mando jacere meos I pray God I may feel those mercies on my Death-bed that she felt