shall be safe indeed yea sit down and be quiet which this troublesome yet bewitched world will not afford us thither I hope you aspire whither she is but gone before I have no more but to end with my well wishes beseeching God to bless guide and keep you to fill you with himself to stay your mind upon himself to enable you to make a wise and holy improvement of this stroake and to say what shall I receive good at the hand of the Lord and not evil The Lord continue you a comfort to yours and make them comforts to you and make your little Daughter the Relict of your deceased Yoke-fellow the inheritrix of her Mothers Vertues that all her excellent endowments may so live and flourish in that little child of hers that we may say of her gone as Cicero of his Sulpitius (a) Nullâ—m monumentum clarius Sulpitius relinquere potuit quam effigiem morum suorum virtutis constantiae pictatis ingenij filium he could not have left a better monument than so lively a Portraiture of his goodness in his Son I hope Sir you will pardon me the giving you this trouble and let the singular respect I bear to your self and the honour I owe to the memory of your pious Consort now with God plead my excuse I have no more but to assure you of my being and remaining Your Cordial Friend and Servant in CHRIST JESUS Chr. Scott From my Study in Milton Hamlet this 3. Ian. 1672. To my Worthy and much Honoured Friends Captain John Bradman and Mrs. Sarah Bradman his Wife Friends Relations to Captain Richard Haddock Mr. Isaack Heath Mr. Richard Fisher Brothers in Law to Mrs. Elizabeth Fisher Daughter in Law to Mrs. Marjory Fisher late VVife to Captain Robert Fisher together with the rest of her Pious Relations and Friends whether to Me Known or Unknown My Christian and Worthy Friends UNderstanding it was the great desire of your dear Kinswoman and my loving friend Mrs. Fisher that if it might have been I should have preached Her Funerall Sermon and hearing by some after your comming down that your design was that rather then her desire should not be answered to have had it done in private Though for my own part I thought it not convenient by reason of the multitude of people which could not have received benefit and the offence that might have been taken yet had it not been otherwise resolved but her request had been insisted upon I must have submitted to any inconveniencies rather then not have answered her and your desires In order to which after I heard of it I applyed my self that little time I had to the work but very glad that it was at last performed by another in publick where no offence could be given or danger incurred And now because I could not serve her and your desires in that last office yet in the Testification of my great respects I owe to her memory and your selves her dear relations I have thought good to copy out my then prepared Meditations and in these few sheets of Paper to present you with them as to serve for an acknowledgement of my thankfulness to you all for your respects shewed to me a Stranger to you and undeserving from you so to testify my great esteem of that precious Saint of Christ and to let all that shall read them see that such losses are deeply to be lamented I cannot say they are word for word the same but as near as possible the same they should have been if I had then preached them perhaps although not for any worth in them yet for her respect whose death hath occasioned them you may at some spare hours cast an eye upon them and if they may be matter of advantage to your selves or any other I should be glad being joyfull I might serve or do good to any that belonged to her though unknown to me I believe you all affectionately loved her and delighted in her truly the best and now the only way left to testify your respect of her is to set before your eyes and keep in your memoryes the Pious example of her holy life and to be followers of her so far as she was of Christ Jesus a Copy with fewer blots a rule less crooked I know not where you will find on this side heaven The work that she hath done I know you expect to do leave her and prepare for your own that when Christ comes he may find you no worse prepared then I hope he found her to this end let matters of soul-concernment which are the only business of life have more and matters of the world have less of your hours then ever they have had It s strange to see how this vain world where we can be but a very little time at longest should so eat up our Affections Thoughts Desires Dayes and Years that for the one thing needfull we can find no leisure as if our God our Christ our Souls our Heaven were nothing worth It was an excellent speech of Charles the fifth to the Duke of Venice who when he had shewed him the glory of his Princely Palace and earthly Paradise instead of admiring it or him for it he only returned him this grave and serious Answer haec sunt quae faciunt invitos mori these are the things that make us unwilling to Dye so truly this is the great cause why Christians play loath to depart when their times come and make death such a Bug-bare they have been with Martha combred with much serving alwayes so busied about laying up Treasures that they must now leave behind them that they are unprovided of that which should serve them for their great Journey Oh my friends when you are Bees for Earth but Drones for Heaven what low thoughts have you of it Methinks is an Incongruous sight if we could see inâ—o it that a man who is animal brevis aevi should be infinitae Sol icitudinis a creature but of a dayes continuance in the world yet of infinite cares about the world and what is this world we pursue as one sayes (a) Vita quid est hominum vasti quid gloria mundi Dulla est somnus fumus umbra fugax what is this life what is the glory of this vast world a Bubble a Dream a little Smoake a flying Shadow And yet what Folly and Madness possesseth the hearts of men Eccles 9.3 to doâ—e on this windy Bubble to please themselves with this foolish Dream to embrace this blacking Smoake and ever to bee catching at this flying Shadow till with Esops Dog the substance be lost and past recovery But I hope better things of you whom I write you are not to Learn in point of knowledge how to distinguish of things that differ and I hope it need not be pressed in point of practise to looke not at things seen but at things not seen All I shall say to you shall be
in their beds c. so 2. Cor. 5.1 We know that if our earthly house of this tabernacle be dissolved if it be does the Apostle make a Scruple of that no for down it must nothing more certain but if it be that is when it shall be dissolved what then we have a building of God an house not made with hands eternal in the Heavens these mud-wall houses whose foundation is in the dust which we keep such a do to patch up and all our patching will not long serve neither they must they will down well and let them down we shall get by it our dwelling will be well mended we shall have a beter house c. Hence Eccles 7.1 the day of death is better then the day of birth The one the out-let from the other the inlet to a world of little ease less comfort St. Paul knew there was good by dying else so wise a man would never have desired it I desire to be dissolved And saies one upon the place A good man (a) Vitam in patientia mortem in desiderio hath life in patience but death in desire well pleased to live but better pleased to dye Surely were there not some advantage to be made by dying it would not be matter of choice and option But for the prosecuting this point I shall do but these two things 1. Shew in what respects beleivers gain by the change of death And 2. Apply it for our own advantage present and future For the first thing and that is to shew in what respects beleivers gain by this change of death and this I shall hold out unto you but in these three particulars 1. In the change of their place 2. In the change of their estate 3. In the change of their company Look upon them in any or all these respects and death makes the Saints of Christ great gainers First they gain in the change of their place and this I shall hold out unto you in these four things First they change Earth for Heaven is not that a gain John 17.26 Father I will that they whom thou hast given me may be with me where I am that they may behold my glory You know where Christ is he is in Heaven Acts 3.21 why then dying they must be there too for they must be where he is he told his Disciples when he left them he went but to prepare a place for them in those mansions in his Fathers house and when he had done that he would come again and receive them to himself that where he was they might be also John 14.2.3 Now what a change is here is not this gain beloved only here is the mischief we know what Earth is we don't yet know what Heaven is as St. John sayes it does not yet appear what we shall be 1 John 3.2 otherwise I am perswaded we would not care how soon death did us that happy and good turn but so long as we live here on earth look as it fared with Christ's Disciples when they stood looking upon their Lords ascending Acts 1.9 While they beheld he was taken up and a cloud received him out of their sight there was a cloud that parted him above and them below so there are clouds between our heaven and us we can't see into it and therefore know not how good 't is being in it all we can get sight of it but a few glimpses and sparklings and that but now and then of that Royal City if the Coelestial excellencies and surpassing joyes of that glorious bliss and blissful glory Matt. 7.14 were but apparent we should quickly cry as Peter in the transfiguration oh good being there come death if thy gain be such even when thou wilt that 's the first thing they change Earth for Heaven place well amended They change a bloody field for a place of triumph what is this life but a continual combate this world but a place of blood wars and rumours of wars are the dayly tidings of the poor christian scarrs and wounds the frequent badges of christianity look into the Scriptures and you frequently read of warring fighting striving christians resembled to souldiers and bid alwayes to go harnest will you see a few expressions to this purpose 1 Tim. 1.18 I charge thee Son Timothy that thou war a good warfare 2 Tim. 2.3 Endure hardness as a good Souldier of Jesus Christ 1 Tim. 6.12 Fight the good fight of Faith yea as if they were never to be out of the field so long as here they are bidden Eph. 6.12.13 14. To put on the whole armour of God and with their loyns girt c. T is true wicked men they know not what a conflict means what a conflict with the world means they are of the world Joh. 15.19 and therfore the world loves its own what a conflict with Satan means they are his John 8.44 Ye are of your Father the Devil and though I cannot say he loves them yet he is quiet with them so long as he keeps the house rules the roast all is peace Luke 11.21 what a conflict with their lusts means their lusts and they are agreed what a war between flesh and spirit means they consist but of a single principle yea but God's people can't be thus quiet no the world is to them a right warfar but now comes death and that puts an end to all these bloody battles takes them away from this bloody field and whither but to a place of triumph see 2 Tim. 4.7.8 I have fought my fight I have finisht my course and henceforth is laid up for me a crown no more fights now c. And that 's a second peice of their gain in reference to the place this is a good change a feild of blood for a place of triumph They change a place of banishment for their own countrey a place where they are but strangers and pilgrims for their fathers house I am a sojourner and stranger before thee as all my fathers were sayes the Prophet speaking of this life t is true Psal 39.12 they have a countrey of their own where they have a rich and glorious inheritance there is a kingdome they belong to but it s above no sight of it but what the eye of faith gives them 2 Cor. 5.7 we walk by faith and not by sight in my fathers house are many Mansions yea but they are held from them hid from them for the present the saints here are far from home from their countrey their friends kindred and alliance they are above but now comes death and that carryes them home into their countrey to their fathers house that inheritance of the Saints in light Coll. 1.12 while we are at home in the body we are absent from the Lord but now they shall go home to their Father from a strange countrey where they have met with nothing but injuries and oppressions where they have been neither known nor valued
he is come and we have done the work he shall never trouble us more though the gripe that he gives us with his cold hand may make us winch and tremble yet this may support us having layed his hand upon us he will lead us to the gates of that Kingdome into which himself shall never be admitted to assault us more and will not our condition then be much bettered yes surely that 's a second They change subjection to a sinning condition for an impossibility of sinning what a happy gain this will be as I do not look to perswade the carnal heart that knowes no other heaven but what the pleasures of sin or delights of a vain world afford so I shall not need to tell the gracious heart to whom sin is indeed a burthen you remember St. Paul's dolorous cry Rom. 7.24 as a man pained and crying for ease and help wretched man that I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sensu miseriae tangor the word signifies a man heavily opprest and burthened (a) Qui calamitatum luctuoserum oneribus permitur assidue Mr. Leigh Crit. Sac. with mournful calamities or as the same Author like one who haveing striven a long time is at last like to be overcome with his adversaryes unless he be helped thus he cryes out for help and deliverance Wretched man that I am who shall deliver me now comes Death and he does it he sets this same poor strugling and almost worne out Captive free t is true grace destroyes the power rule and dominion of sin but it must be death that destroyes the being and dwelling of it oh what would not a gracious heart give that it might not offend God what a gain the gracious heart accounts it to have power but against some one corruption appears by his many tears fervent prayers and strong cryes for a victory well death comes and that brings him a compleat conquest as Moses told the Israelites at the red Sea concerning those cruel and oppressing enemies of theirs the Egyptians that had so wasted and harrased them with their burthens and concerning whom they were now in such a great fright they being at their heeles with all Pharaohs Chariots and horsemen and Army an huge host if Josephus speaks right for he sayes besides all his Chariots he had 50000 horsemen and 200000 footmen but what sayes Moses to them Exod. 14.13 Your enemies which ye have seen to day ye shall see them no more for ever so may I say to the dying Saint of all his corruptions and lusts these enemies of thine that have cost thee so much they that have bedewed thy cheeks with tears so often that have brought thee upon thy knees so often that have foiled thee so often be of good chear thou shalt now see them no more for ever never more troubled with a temptation to sin never old man dwelling in thy bosome more to afflict and disquiet thee Oh! oh what a gain is this to the heart truly gracious And this advantage does the Saint of Christ make by dying that 's a third thing Yet again in the fourth place they change comforts at best but fading and subject to loss for durable and eternal so long as we live here all our comforts are fleeting and withering the best of them ebbing and flowing do we speak of outward comforts alas they are poor looseable things autdeserunt aut deseruntur they either go from us or we from them what one said of fortune (a) Vitrea est cum splendet frangitur its glassy when it shines it breaks may be said of the world with all its best things how many have these times presented us with that were once stored with them to good sufficiency but now stript and can call little their own so for comfortable friends relations these are comforts but alas but loosable thou hadst a dear wife dear husband dear sisters brothers but death hath made a breach they are gone and hath left thee mourning for them like Rachel weeping for her children and refusing comfort because they are not but what stand I mentioning these go to the best of their comforts internal and spiritual comforts their apprehensions of Gods love their evidences of a Christ-interest the comforts of Christ's spirit in comparison of which the gracious soul counts all the world as a little dung and which he had rather keep than his very life why even these while we are on this side the Holy Land while we live here they are ebbing and flowing sometimes present and the soul is lifted up t is in heaven while on earth by and by all lost and soul all amort crying perhaps after its beloved but cannot come at him I opened to my beloved but my beloved had withdrawn himself and was gone Cant. 5.6 How common this with precious Saints this was that which holy Aust experienced and did fortifie his soul against Ne timeas osponsamea (b) Ne timeas osponsa mea si pautisper a te retrabat faciem suam tibi venit recedit venit ad consolationem recedit ad cautelam do not fear O my soul if he withdraw himself from thee he is coming and going he comes unto thee for thy consolation and goes away for thy warning and which of all the Saints have been so happily guarded with divine graces as to preserve his comforts at all times green and flourishing no no the best of our comforts tho' they cannot be lost quoad dei benevolentiam in respect of Gods good will yet they may be quoad sensum 〈…〉 in respect of our sense and apprehension tho' Gods loving kindness cannot yet our sense of it may be lost and taken from us which makes it very dark and gloomy with the poor soul and turns his songs into Lamentations yea but now comes death and that puts us into possession of such comforts or puts us so into possession of our comforts as that they are out of fear of losing any more when once we take possession of our comforts above our tenure of them shall run parallel with the long line of Gods eternity there we shall see his face and alwayes shining it shall never be more eclipst there we shall enjoy our beloved and we shall be parted no more will not here be a happy gain why thus shall we be gainers in respect of our estate by dying and that 's the fourth thing And lastly they change an estate of need and want yea continual want for an estate of fulness and all plenty so long as we live below we are alwayes wanting something take me a wicked man that the world hath espoused for its choisest favourite or take me the child of God that he hath most enriched let me see the face that will say he wants nothing as for the wicked man that hath most I warrant thee yet he wants somewhat hath he wealth he wants health wealth and
hope 't is a sin encouraging hope and 't is a soul-damning hope all this notwithstanding they will hold it the Devil hath begotten such a blind fancy in them that notwithstanding they go on in sin yet they bless themselves and say I shall have peace God is merciful and I do not fear but to fare as well as the precisest of them all and this hope may be so fine a spun thred that it may be drawn out to the very dying hour yea but then it breaks Prov. 11.7 When a wicked man dyes his expectation perisheth and the hope of unjust men is cut off as one sayes on that place perhaps he might even dye in strong hopes of heaven but his hope and breath failed him together 't is the righteous hath hope in his death Prov. 14.32 the other might have it to his death but not in his death then farewel that as one sayes the wicked hopes breathing but the godly hopes expiring Iob. 27.8 What is the hope of the Hypocrite (a) improbidum 〈◊〉 〈◊〉 justus etiam cum expirat sperat though he hath gained when God takes away his soul what is it why it is a vain nothing he would not let it go while he lived but now he dyes it must go many times the poor wretch if a little awakened shewes you that his hope is departed before himself departs by his dolourous out-cryes sick bed shrikes and despairing speeches but however beyond death no wicked mans hope can hold it no his hopes are all lost They lose all their peace by dying but had ever the wicked man peace God sayes There is no peace to the wicked Esa 48.22 I mean that quiet that they had in their breasts by their tame submission to Satan as their Soveraign and from their sleepiness or deadness of their consciences that they stirred not to their trouble and disquieting this is now gone and changed for horrors stings of conscience and teeth meeting bites of the never dying worm they have hitherto been men very quiet all at peace devil at peace never troubled them consciences at peace seldome had an angry word from them as fine consciences for the wicked mans tooth as were in the world for they might do what they would lye swear be drunk they would seldome braul or say why do you so this was brave indeed yes if it would hold but it will not sure Now that a dying hour is come How is it now what all quiet still no no now the dog is awakened and it will bark now the Lyon is roused and will roar every flash is fire and every word a Scorpions sting oh conscience conscience it was long before thou spakest but now thou doest 't is death to hear thee oh could you speak with the poor heart an hour after death and ask now what peace man put that question to him is it peace Jehu is it peace is all quiet still you will find the case much altered lo here the mans peace and quiet 't is all gone all lost Then They change their comforts such as they had impure and mixt but better then none at all for pure torments those pleasures and delights which they did enjoy they are all lost and what but bitter pain succeeds them Luk. 16.25 Son remember thou in thy life time hadst thy good things hadst them but gone now as 't is said of Babylon Rev. 18.14 The fruits that thy soul lusted after they are departed from thee all things which were dainty and goodly they are departed from thee and thou shalt find them no more at all the man had riches but they are gone gay clothes full tables cups running over but all lost Laban and his bags Nabal and â—is flocks they are parted Belshazzar and his Boules Herod and his Harlots they are now asunder all lost A great Lord shewing to a friend his great House and pleasant Gardens his friend said to him Sir you had need make sure of Heaven or else when you dye you will be a very great loser all these comforts they are all lost They change their wicked companions which were sometime the desire and delight of their soules for the company of Devils and damned spirits Go from me ye cursed into everlasting fire prepared for the Devil and his Angels there be their companions now as the Devil said to Saul this day shalt thou he with me time was when they would not be for Saints society I warrant ye they now would if they might but now they shall not no there is a left hand company for them these roaring boyes shall have roaring companions In a word they change whatever happiness they stood possest of for completion perfection and perpetuity of misery wicked men gain by dying oh poor hearts pessima mors peccatoris the death of a wicked man is a most dreadful thing as one sayes (a) Mala in mundi amissione pejor in carnis separatione pessima in vermis ignisque contritione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is bad in the loss of all their worldly good things 't is worse in Soul and body parting and worst of all in the worm and fire that followes it all you prophane wretches what happiness ye look for take it before your death as indeed you do crying Let us eat and drink to morrow we dye come fetch Wine we will fill our selves with strong drink and to morrow shall be as this day and much more abundant Esa 56.12 or as they are notably deciphered Wisedome 2.5 6 7 8 9. Our time is a shadow that passeth away and after our end there is no returning come on therefore let us enjoy the good things that are present let us speedily use the creatures let us fill our selves with costly wine and oyntments let no flower of the spring pass by us let us crown our selves with rose buds before they be withered let none of us go without his part of voluptuousness for this is our portion what gallant fellowes if this would hold but as our Saviour sald to Judas what thou doest do quickly so say I to you make hast make hast for if death comes all 's gone oh sad is the death of wicked and prophane wretches they are losers great losers And that 's the first Use Again Vse 2 Learn hence the reason of that great difference between the righteous and the wicked in their entertainments of death the one meets it with resolution holy confidence cheerfulness the other with fear trembling and astonishment the reason is the one knows he shall gain by it but the other as well he may dreads a loss tell the Saint of dying you do not put paleness into his cheeks When Modestus Lieftenant to Julian that Apostate and persecuting Emperour told Basil of grievous things as he thought confiscation of goods and banishment and death the good man answered presently all these are nothing for confiscation of goods I have nothing but a few
old books and tattered clothes and for banishment I count the whole earth mine and for death that will but hasten me to God to whom I live and with whom I would fain be he could not daunt him with dying tydings yea but now tell the other of death and you trouble him you put him into Belshazzars fits when he saw the hand writing upon the wall Dan. 5.6 His countenance was changed his thoughts troubled him Luk. 2.29 Phi. 1.23 2 Cor. 5.8 the joynts of his loins were loosed and his knees smote one against another the Saints of God are brought in in Scripture as men rather desirous of then dreading a dissolution Lord now let thy servant depart said good Simeon I desire to be dissolved and to be with Christ said the Apostle Paul We are willing rather to be absent from the body and present with the Lord Looking for and hastening to the coming of Christ not dreading it 2 Pet. 3.12 Rev. 22.20 2 Tim. 4.8 1 Cor. 1.7 fearing and flying it and the whole troop of Saints are brought in crying come Lord Jesus yea they are said to love the appearing of Christ and to wait for him from Heaven yea but now are wicked men thus affected towards death no and can ye blame them they should be mad if they were death hath too ghastly a countenance for them to look at with such an eye there is nothing to them so dreadful in all the world as death Now if you would know the reason of this the Doctrine contains it the Saints know they shall gain by it but not so the wicked man Obj. But I have here an objection to answer methinks I heare some say but are the Saints thus affected to death and do wicked men dye thus trembling we often see the contrary as to both the Saint fearful and the wicked daring in point of death for answer to this as to both thus and first for the gracious heart Sol. 'T is possible a pretious Saint of God to meet death with some reluctancy and that from a double cause 1. First they consist of two principles flesh and spirit imperfectly sanctified now the flesh may prevail and so far a natural fear of death surprize for the present but let the spiritual and sanctified part prevail and so far death's fear abated there is a mixture of unbelif with faith so much unbelief so much unwillingness but so much faith so much desire and the more faith the less fear or 2. There may be a certain unpreparedness at present in a souls apprehension for death and that may cause some unwillingness apprehending some unfitness evidences not so clear assurance clouded O spare me a little that I may recoâ—er my strength before I go hence and be no more seen as a Spouse that is to marry an Husband she would be prepared for his coming and though she may exceedingly desire his coming yet because things not so ready as she would have them perhaps she may not so desire his coming at that present so the gracious heart not but that he looks at death as gain not because he would not be with Christ with whom he accounts it best being but perhaps would be more fitted for his presence which he hopes to be if God spare him but still with a sweet and holy submission to the Lords good will and pleasure Obj. Yea but then for wicked men do not we often see them go to death without any such car and affrightment no such terrours upon their spirits as you speak of Now to this I Answer First 't is possible they may be ignorant of death and its consequences dye like fooles and beasts without regard to what followes thinking when dead there is an end of them say not such are scarce to be found among Christians for I l'e tell you the ignorance of thousands is most lamentable and dreadful Or Perhaps they deceive themselves with vain hopes if it shall be well with them and God will be gracious to them the Hipocrite along time deceived others and 't is just with God he should at last deceive himself their hope may last till death it self gnawes it asunder (a) O quam multi cum hac spe ad aeternos labores bella desendunt Eph. 4. as one sayes many goe down to Hell with a vain hope of Heaven Or 3. Perhaps they are dead before they dye the Apostle speaks of some that are past feeling feared they are senseless and not awakened Nabal like their hearts dead as a stone as one sayes Many go down to Hell waking not till they feel those flames about their ears could you speak with any or all these but an hour after death they would sing another song Now you must know 19. 1 Sam. 25.38 when we speak of death being so terrible to sinners we speak of sinners with their eyes opened their consciences a little enlightned and awakened and to these the tydings of death are killing I warrant you they cannot look it in the face with their own faces smiling and truly you cannot blame them for what should make a wicked man willing to dyer first at the best they are uncertain what shall become of them as Aristotle when ready to dy cryed out I dye doubtfully and whither I shall go I know not (b) Dubius morior quo vadam nescio and Adrian the Emperour animula vagula c. quos nunc abibis in locos oh my poor soul what places art thou now going into why what then can make them willing is it to be rid of some pain they feel nay then they are well helpt up no no they may often in a rage call for death as they do but when it comes to they dare not dye and you cannot blame them 't is only the Saint of Christ dares dye and the reason why the one welcomes the other dread deaths approach 't is the Saint believes a gain the other dreads a loss by a dying time And that 's a second Use Vse 3 Again thirdly do Gods Saints gain by dying let it be for comfort and support to all Gods number what a soul-comforting point is this to all you whose faces are heaven-ward to you to live is Christ why then to dye shall be gain And there is a threefold account whereupon you may bottome comfort from this honey truth as First here is comfort against your own death how may this kill in every good heart the fear of dying doest thou upon thy receiving the sentence of death in thy self shrink and give back for shame remember thy self thou'lt get by it I tell thee Friend it comes for no harm but good to thee It was a worthy Speech that Artabanus gave Xerxes that mighty Emperour of Persia who viewing his huge Army of at least a thousand thousand Men drinking up Rivers as they went and commanding Hils and Seas to give way unto them he fell a weeping because it came
a good Christian yet is much below his goodness And therefore rest not till you have got above dying fears till you can say I know that my Redeemer liveth In a word till you can end with this Text in your mouthes and that upon a good ground To me to Live hath been Christ and therefore to me to Dye shall now be Gain And now my Friends having done with one Text I know it will be expected I should apply my self unto another namely to speak something touching our dear Sister whose pilgrimage while here hath been exemplary whose loss is so much lamented and whose life and death I think if any could be so hath been a perfect Comment on this Scripture I am perswaded that you all think that to her to live was Christ and if so then sure I am to her to dye hath been Gain I confess it hath been a custome very ancient in the Church of God for the living upon publick occasions to commend what was praise worthy in the Dead and to hold forth their vertuous Examples to others for their imitation witness Nazianzen Basil David of Abner withall most infinite instances of the like examples both from Sacred Writ 2. Sam. 3.33 and Church History and sufficiently warranted by our Saviour Christ himself touching John Baptist John 5.35 He was a burning and shining Light Not for partiality or by respects because Neighbours Friends Relations or related to those to whom we owe respect Nor for Adulation or Flattery to commend those that were most vicious a Sin in all especially in Gods Ministers who ought alwayes so to speak and do as if they heard that voice redde rationem c. give an account of thy Steward-ship of all men it ill becomes them by gilding rotten Posts to strengthen the hands of the wicked in their wickedness Methinks it should have struck that preacher dumb and filled his heart with trembling of whom this sad Story is related who when preaching a Funerall Sermon for a Man whom he styled a Religious man heard a voyce at the same time in the Church crying Mortuus Sum Judicatus Sum Damnatus Sum I am Dead I am Judged I am Damned If I know my own heart I would not for a World give a Title undeserved nor speak with my mouth what my heart gain-sayeth Thales being asked how much truth differed from error answered (a) Quantum distant ab auribus oculi Qui audiunt audita loquantur qui vident planâ— sciunt as much as the eyes differed from the ears and if at any time Ministers find occasion for an Encomium this way they should be sure to observe that good and safe Rule Joh. 3.11 To speak but what they know and testify but what they have seen I have not been overforward this way when a publique preacher though in some cases I think it not only lawful but convenient and if ever I might do it for any I should wrong the memory of this precious and worthy Saint of Christ should I not Commemorate those excellent Vertues with which God had rarely endowed her above the common Size I fear not to be counted a flatterer by those that knew her well in any thing I shall say of her but rather fear least I wrong her memory in speaking too little upon this suddain warning True she needeth none of our Praises her works while she lived praised her in the Gates and being dead by them she yet speaketh she would have despised them whiles alive and wants them not now dead but as he said (a) Laudes quia merebatur contempsit quia contempsit magis merebatur because she deserved praise she despised it and because she despised it she the more deserveth it therefore somthing I must and cannot but speak and methinks it fareth with me in my entrance as with a man comming into a Garden where there are variety of Flowers and therefore he knowes not where to pick so amongst her many commendable parts I know not which to present you with Should I but observe that Rule forementioned to speak but what I know and testify but what I my self have seen I might break a box of such precious Spikenard as would fill the house with a sweet perfume 1. First she was you know a young woman but an aged Saint I may say of her as truly as every the Emperour of his Piso (b) Hujus vita composita a pueritia her life was grave and serious she was even a woman from a child she began with God betimes remembring her Creator in the dayes of her youth she was none of those who do (c) Floâ—em aetatis diabolo consecrare faeces Deo reservare consecrate the top to the Divel and the bottom to God and having began held on an even and constand course in holiness confuting that Divels proverb (d) Angelicus juvenis senibus satanissat in annis Quo sempl rst imbuta recens servabit adorem a young Saint and an old Divel which as Erasmus sayes well in his Pietas puerilis was a proverb devised by the Devil himself contrary to that of Solomon Prov. 22.6 Train up a Child in the way he should go and when he is old he will not depart from it I have known her a single woman then married to her former husband Mr. John Clerke a godly Minister and then to her late worthy Yoke-fellow now living Captain Robert Fisher during all which time never gave she the least fear of having began in the Spirit ending in the Flesh with too many in these late loose dayes but on the contrary the elder the more Pious the more years the better Graces and her last Works better then her first 2. She was of a most sweet and courteous Nature of as winning affable and obliging disposition as ever I met withall of a friend endearing and an enemy winning converse pleasantness of spirit without levity affability mixt with gravity lovely and loving even to all not knowing how to provoke any a very disciple of love 3. She was a person of great humility into which frame till God hath brought a Soul he takes no pleasure in it but humble in heart high in worth as Nazianzen of Athanasius that first second and third Vertue as Aust hath it who being asked by one what Vertue was first and most to be desired answer'd Humility being asked what was the second he answered humility and what was the third he said still Humility that grace that carries a Christian flying to Heaven as one sayes well the humble man seemes but to creep but he flyes to Heaven of this knew I never any better stored though she had especially during the time of her last Marriage of the things of the world wherein Fooles so pride themselves and for which they so prize themselves in great plenty and abundance yet like one resolved to follow her Saviours pattern of whom t is sayd Phil. 2.6 7
8. Though in the form of God and thought it no robbery to be equall with God Yet made himself of no reputation but took upon him the form of a Servant c. So this his disciple outwardly great inwardly little rich in the World poor in Spirit which grace though it made her nothing in her own yet it greatned her in the eyes of God and good men Math. 18.4 Whosoever shall humble himself as a little child the same is greatest in the kingdome of Heaven 4. She was a woman full of mercy and pitty a sister-grace to the former which the Apostle Paul coupling together we will not part Col. 3.12 Put on as the Elect of God humbleness of mind and bowels of mercy Mercy is described by Saint Aust (a) Alienae miseriae quaedam in nostro corde compassio quasi possumus subvenire compellemur to be a compassionate felow-feeling of anothers misery that puts me upon helping him so far as I am able a grace that none ever lost by as they say the Dutch have a Proverb Thefts never enrich Almes never impoverish and Math. 5.7 Blessed are the merciful for they shall obtain mercy an hugely honouring grace that makes God the giver of our All indebted to us for a little of it again and we shall find him a sure pay-master and how largly was this Saint of Christ stored with this her estate was large and I am perswaded her heart larger no question but what with lawfulness she might she did this way Non pereunt sed pluriunt pauperibus impensa and she hath lamented it that she could do no more then she did for such as feared God and made it her great wonder that some should have such estates and do so little good with them her will was to do good to all especially the houshold of Faith and where there is a will comfortable is that saying of Aust (b) Quicquid vis non petes factum Deus computat what thou wouldest do thou canst not yet God sayes t is done and a greater then Austin warrants it 2 Cor. 8.12 If there be a willing mind t is accepted according to that a man hath and not according to that he hath not 5. She was admirable for her patience that grace that enables a Soul cheerfully and quietly to submit its will to Gods and to bear what ever befals it in its course towards Heaven sweetly and contentedly because God will have it so her affliction was long and sometimes sharp yet who ever heard a repining word from her how silently submissive to the divine pleasure her pain might sometime force her to groan but never to grumble having learned Jobes lesson cap. 2.10 Shall we receive good at the hand of the Lord and shall we not receive evill or good old Elies 1 Sam. 3.18 It is the Lord let him do what seemeth him good or that of a greater or better then either John 18.11 The cup that my Father hath given me shall I not drink it though so wasted tâ—at she became a pittiful Anatomy of frail mortality yet a perfect pattern of christian patience 6. She was of a most meek and peaceable frame of spirit her adorning was not plaiting the haire c. but with the ornament of a meek quiet spirit which is in the sight of God great price 1 Pet. 3.4 .. Queen Elizabeth was used to say that next to the Scripture she knew no book that did her so much good as Seneca de Clementia and her Clemency was such that her brother King Edward was used to call her his sweet sister Temperance I cannot say that our sister had so much Learning as to read that Book but sure I am as to the practice she had so learned that that none could exceed her and from a better Master then all Senecaes Math. 11.29 Learn of me for I am meek and lowly in heart 7. She was a constant frequenter when able and an affectionate lover of Gods Word and Ordinances It is a great argument of an heart truly gracious when it can say with holy David Ps 26.8 Lord I have leved the habitation of thy House and the place where thine Honour dwelleth How often have I seen her at the place of Gods Service in such weather which hardyer then she and much her inferiours would have pleaded as a tolerable excuse for their absence and when there how curious and attentive in hearing bringing as Bishop Hall cales them Aures bibulas and I may add Animam magis bibulam thirsty Ears and a Soul more thirsty how rellishing were Gods saying truths to her at all times yea sweet as David sayes Ps â—19 103 How sweet are thy words unto my tast yea sweeter then honey to my mouth 8. She was one of a most tender conscience that Jewell of Jewels and infallible character of a true child of God that soul-feasting grace a good conscience is a continuall feast that countenance cheering grace Prov. 15.13 A merry heart maketh a cheerfull countenance and well might her countenance be cheerful when her conscience was kept quiet and peaceful Eusebius reports of the Martyrs under Severus that comming forth after a long and hard Imprisonment they looked more like those that came out of a shop of sweet Oyntments then out of a Prison they carryed in their countenances (a) Divinum nescio quid in vultibus praeserentes a certain divine Aspect no question but it was that within that made their faces shine without oh how pleasant would this our Sister be during her Lucida intervalla her Mitigations of her distemper pleasant in her speeches pleasant in her actions which gave all to see there was peace within the cause of this pleasantness without this tenderness of conscience she evidenced by universall care to please and fear to offend her good God in any thing I may truly say of her as Acts 24.16 Her care was to keep her conscience void of offence towards God and towards Man I have read of Liâ—ius Drusus being about to build a stately House the Workman told him that he would so contrive it that that none should over look him or see what was done in his house to whom Drusus made this answer (b) Quin tu potius si quid in te art is est ita compone domum meam ut quicquid agam ab omnibus in spici omnibus nay rather if thou hast any art shew it in so contriving my house that whatsoever I do may be beheld of all truly I think could such an house been built an Inhabitant fitter then this our sister to have dwelt in the same could no where have been found I have known her long but know not that ever I heard reported of her any one action or heard from her any word unworthy the best of Eyes or Ears 9. In a word for her general practise of godlyness I hope and question not in the sincerity of