is not the disparagement but rather should be the inâ—ouragement of another and to them we only say Go and doe likewiâ—e Thus having commended her I now commend you and yours to the protection of the Almighty desiâ—ing you to patronize and kindly to accept of the weak indeavours of Jan. 20 1644 Your truly affectionate Friend to serve yoâ— in Christ J. F. A Prosopopeia to Her MAdam you strangely left your widowed Friends Fâ—r so tâ—e ignorant stranger apprehends Who knew you not else 't were no wonder why She should dye once that did so dayly dye You daily mortified your very breâ—th Whiâ—h dying-Dying-life prevents that â—iving Death When to your wonted roome you did repair You truly powred out your Sâ—ule in prayer 'T is strange that in your passing was no noise When the remotest Heavens did heâ—r your voice Iâ— seems that winged prayer your spirit did heare Amongst the Cherubins and they staid it there Lâ—ft us your ashes Blest that servant whom Tâ—e Lord so doing findes when he shâ—â—l come How sweetly did she steal eternitie 'T is credible you thus desired to dye Blest soule what haste th' impatient Angels made To fetch thee hence away they seem'd t' invade Thy crazy Tent thee to immortalize Envying Mortality so rich a prize The prize was great nor the surprizall strange For still you long d after this happy châ—nge Were sicke of love and Swan-like did divine Your death and fainting sung Stay me with Wine And comfort me with Apples farâ—e above The love of Wine or Jonathan was thy Love Or your expiring Câ—nticle might be this My Welbeloved's Mine as I am His. Or this Thou chears me with thy staffe and rod. Or this Make no long tarrying O my God Or with the Heavenly Bride mighâ— dying pray So come Lord Jesu quickly come away Madame wâ—tâ— which of these did you expire When you went up in Chariots of fiâ—e And flaming Raptures whiâ—h Psyram d-wise Sâ—ilâ— tower and wind â—hemâ—elve within the sâ—ies Thus having prai d straightway about you sprung A flight of Cherubâ— in whose armes you sung A tryumph Psalm went up and now are set With your sweet Saviour in Mount Olivet If from that Christ all Mount you can behold This darkesome Vale of tears and duskie mould And see from thence your mourners swolleâ— eyes Wringing of hands â—â—d heâ—r their bitter cryes Pity and wonder too Pity our fears Wâ—nder to see your Câ—ffiâ— float in tears But greater wonder t were to imitate Your gracious ife And our own piteous state Calls for a streâ—ming and un essâ—nt teare Tom the our bed to swimme and not your Bâ—ere Your Sâ—viour bids â—nd you Weepe not for me Weep for your selves and your own misery Sure yâ—u fâ—resâ—w some dismall gloomy day Hâ—stning which made you make suâ—h hast away I deed and did you see the Flying Roule Sent with black execrations ' gainst that soule That enters league with death applaudeth Hell And sets Heaven at dâ—stâ—nce â—nd dâ—â—â—s swâ—ll With word against th' Aâ—mâ—â—hâ—y fâ—r there aâ—e Suâ—h Gianâ—-Atheists who thâ— Sunâ—e outstâ—re Did these â—ffrighâ— you hence make you retire Astrea-liâ—e from us and so desire Wâ—â—h â—â—eed to be dâ—ssâ—lv'd so sâ—one be gone And hide your self in Heav'ns Paviâ—ion It seemes that wâ—â—gâ—d Bâ—oâ— was large and spread Sâ— far that it wâ—uâ—d hâ—ve iâ—â—e â—ped In one just dâ—â—mâ— â—nd commâ—n judgment bâ—th Clean aâ—d uncâ—ean that swears or fears an oath Sure you perceiv'd by some thick pitchy cloud A storm a comming so your self did shroud Vnder the wings of prayer yet none can say You coward-like affrighted run away But staid and waited in your private roome Till you were taken from the ill to come And snatch d with lingring Lot When suâ—h â— name Is ' ent away fear in appâ—oâ—chinâ— flâ—â—e How many anxious mind which now survive Your châ—ste unspotted soulâ— are scorcht alive With fiery Serpents Worms that never dye Which knawing in their â—oâ—scious bosoms lye Whâ—se akâ—ng hearts are pin'd with discontent Fearâ—ng death Doom-day or Pâ—râ—iameâ—t Whilâ—â— you wâ—th th'Heâ—venâ—y Courtiers Feast and passe Yâ—ur time in aneternall Châ—â—stenmâ—sse Lâ—â—d we your Hoâ—y Life that so we may With you keepe evâ—râ—â—sting Holy-Day Mirrour of Vertue still my thinks you live Your hâ—nd I see it open still to give Your lips I see them with an orient smile Enchear the good your tongue rebuke the vile I see you frowning brow untaught to sooâ—h The obstinate â—t his relenting smooth Your awfull miâ—dnesse boâ—h yâ—ur friends did move And enemies with reverence and with love At pride how like an Empresse would you storme But th' humble found you humbler then a Worm Your feet have made two path-wayes from your dore Th' one to the Temple th' other to thâ— Poor But now both wayes â—nd Poor â—nd Temple mourn Th'â—hurch wants Her frequenâ— Guest thought has your urn The rich mâ—ssâ— their deâ—r friends friends bid adieu To riches and such comforts missing you The painfull Prophets want their Patronesse Whom your abounding table oft did blesse And they your table scarce could I dâ—â—ine Wheâ—her your guâ—sts or you were more â—ivine Hâ—w â—â—pâ—uous was your board yet how discreet Tâ—e â—â—reet misses a fâ—mily York a street Old Age wants his companion younger yeers Their Counsellor and Infants drink their tears For lacke of your refreshings Every one Old Young Poor VVâ—althy all their losse bemoan Th'hungry want their Purveyor and the Feast Missing its moderator seems unblest And 's even at Christmas like a Funerall Whiles you Angel-like in the Starry Hall Keep a perpetuall Banket in those roomes Of Cristall where no tear or sorrow comes We feed on both unpleasing to the sence O! had we your victorious patience Stay'd Wisdom Faith and Hope then we might bâ—â—â—e Mountains of trouble with undanted chear You bore twelve children if I do not erre And soon eleven of them you did interre Nay when your Isaac struck with that disease Which plowes up flesh and blood and there sowes Pease And your sweet Granchild by your onely Daughter VVere rent from you this multiplyed slaughter You bore with constancy unmoveable Not the least murmurcheard but all wâ—s well God's only wise and his correction milde My Fathers Will is dearer than my Childe And wâ—â— not all your patience well bestowed 2 Cor. 4. When for your short afflictions eâ—sie load You challenge now a weight of glorious Joyes Great as Eternity and yet ne're cloyes Happy exchange to compasse Heaven for earth Solid and lasting jâ—yes for fainting mirth Kingdoms for Cities Ever for a Breath And th'great Jerusalem for Nâ—zâ—reth Onely your widowed Husband 's left bebind Thinkes on your absenâ—e with a bleeding mind May your unwearied spirit of patienee bâ— Doubled on him to bear his misery For dâ—uble cause of griefe doth him pursue He missetb both bis children deâ—â— and you More then ten children to him Heavie crosse No Merchant ere sustain'd so great a losse Next your
sweet Daughter and her Husband deare True mourners wait upon your Sable Biere VVith thousands more How soon did you bereave Our Joyes you left your friends yet took no leave So th' Holy Child of Nazareth slunck away Luke 2. From his perplexed Parents every day They seek and sigh and wonder where hee 's gone The third day like his Resurrection Restores him found But they amaz'd begin To check his absence Son where have you bin Our heart akes for you Sharply then their Son VVhat must my Fathers businesse be undone That Fathers children nothtng mis-befalls He still hath businesse for them when he calls And for what businesse were you summon'd hence T' adore the Throne with prostrâ—te Reverence Rev. 5. To hear the Lamb wâ—th his own mouth reveale The mystick Oracles of the â—eaven-fold Seale To lâ—arn at once and in perfâ—ction know 1 Cor. 13. The truth of All men argue of below To read your name writ in the White-stone gemme Re. 2. 17. Psa 8. 5. Rev. 8. 3. And to receive the Royall Diadem To pray at th golden Altar and to sing New songs of tryumph to th' immortall King The hidden Manna and the Fruit to eat Rev. 2. 7. Of life i' th midst of Gods own Eden set Embroidered stoles of Ophir-gold to weare Psa 45. Rev. 7. 9. And in your hands victorious Palms to bear To parlie and to be familiar With Saints and Seraphins and the morning star Re. 2. 28. Here you did bear and sing discourse and pray Much more'â— not done above and in this way You walk'â— to Heaven where glorious now you see Fulnesse of jâ—y in Christs sweet Majesty Many there be who carelesse live and spend Their dayes in ignorance and still depend On longer time for mercy then decay And in some lingring sicknesse melt away Like the foul candle in the socket spent Damping the roome with an unwholesome sent After some blazes doth at last consume And dye and vanish in a noysome fume So these vain Flashes do still judging wrong Themselves dye suddenly though they languish long To dye well yet live ill is a vain strife Sweet Death â—ere followed an unsavoury Life But you after your conversation bright Had shin'd long time amongst us had your light At once put out with an Extinguisher The blasting Apoplâ—xie did interre Your brain in earthen mists which over-cast And through obstructions bind the sences fast Here Art is sencelesse too yet are we sure The resurrection this Disease can cure This you foresaw in your last morning flighâ— Before the evening of your fatallâ— Night For rising from your Bed these words you gave How sweet vvill be our rising from the grave Then from your closet to the Church you hyed Where your own happinesse you heard prophesied The Funerall text was this When a Saint dyes How precious is his death in the Lords eyes Psa 116. Whence you as Christ from Jordan straight returne Or like that mournfull Paire whose heart did burn In Emaus way thus fir'd wiâ—h Heavâ—nly flame You fully were possest with your own * Elizabeth i. e fulnesse of God Name And thus inlivened with your friends at table Your heart so cheerfull was so comfortable So pleasant was your veine that you correct Your self and smiling sâ—id to this effect Well Husband here I have not long to bide Why Love saith he I hope a longer Tide We may Nay you reply that may not be T is little known to you whaâ—s knowâ— to me Then straight the sacred Temple did you call Invited to a second Funerall Where present I observ'd your sparkling eyeâ— Through th'incense of your evening Sacrifice That done to your last Supper you retire Thence to your Agony This was the gire And circuit of your last and well spent day The Modell of your life and Heav'nly Way Then Israel-like you strive to your last breath He tooke his Maime in Prayer and you that death By which you live Such blessed victories Are soonest got by wreastâ—ing on our knees You conquered death and your sweet end begins More happy years then all the world hath sâ—nnâ—s Religious Soul could you devise a way Your last sweet Raptures hither to convey The Pattern of your dying Prayer would be Thrice recompence for my course Elegie Yet my blest memory shall your Acts enshrine And Vertues and to vertue me incline Let them whom fears of sudden Death beset Still wear about them this tryed Amulet Agracious heart and life 's the surest guard He ne're dyed suddenly that dyed prepar'd Câ—ll't not a sudden or untimely Doome VVhich did boâ—h welcome and expected come Happy thrice happy who departeth hence With your sweet Name and spotlesse Conscience Cum mihi supremos Lachesis perneverit annos Non aliter cineres mando jacere meos FINIS
â—â—â—ding of 〈◊〉 Sâ—riâ—tuâ—es 〈◊〉 meâ—itâ—â—ion for private performances what shall I say for reading the Scriptures from the first unto the last she was a constant dayly reader of Gods Word And for that same duty of Meditation oh that too much neglected duty it was her constant course one or twice a day to run over what she had heard on the Lords-Day even on the weeke day and I my self have seen her many a time retire her self to walk in a place commonly called the Garth or in some other place in a speciall manner I am perswaded for this very end to presse upon her soule in secret what she had heard in publique And for that of prayer her constant course was to pray by her self three or foure Iâ— prayer times constantly every day beside her constant joyning in the family duties And here now if you please let me bring in her death because when she was closing with God in that duty then the Lord concerning her present Death was pleased in a speciall manner to draw neer unto her this you must know that it is one thing to die suddently another thing to die presently or quickly Suddennesse is this when a man never thought on the matter before nor prepared for the matter before but presentnesse or speedinesse may come on a person that is fitted and prepared therefore let me say two things concerning this First for her preparation for Her preparation for Death death and her thoughts and speeches of death it was very much and they were very many and frequent nay the very last day that ever shee lived here on earth even at Noone in discoursing with others to this purpose she said unto her husband Husband you are not like to enjoy me long some replyes being made unto her shee returned this answer But no man knows so much by me as I do by my selfe and this was about eight houâ—s before her death thus her thoughts were running upon it and no doubt still she was preparing for it and she hath said unto me and others that shee was verily perswaded she should die this kind of death because it seems both her Father and her sister before her dyed so Yet you must remember the distinction that even now we gave you There is a twofold A twofold suddennesâ— in dying suddennesse one in respect of preparation and another in regard of time the former was not to her the latter was to make this distinction plain to you It may be you are indebted to a man an 100. pounds and there is no day set for the payment of it hee may come when he pleaseth well say you Sir come when you will your money shall be ready for you you lay the 100. pounds by you in a readinesse because you do not know certainly when he will come it may be such a day he comes and hee knocks at your doores and calls for the hundred pounds you may say now his comming is sudden and not suddain in respect of preparation it is not suddain for you have the money by you but in respect of time it is suddain for hee came in a time you looked not for oh how many thousand thousand have warning enough for Time but as for Preparing for Death alas what preparation is made oh let me labour for the former that Death may never finde mee unprepared and for the latter the will of the Lord be done Shall I tell you one of the rarest Saints that ever breathed here on earth dyed quickly Moses by name why saith God to Moses Moses go up into the Mount and dye nothing but this Go up depart and dye thus Moses dyed So Aaron as a man may say he is onely strip't of his cloaths and so he dyes this is the first thing that I would have you consider concerning her death And secondly this I adde seeing that the Lord was pleased that this death should be how seasonable was it that at this time Her death was seasonable she should be taken out of this world unto God how it is with other men I know not this I am sure of that a child of God as generally at all times so especially towards the evening will goe unto God and make even his reckonings with him that so if death should come to him in the night and his Bed should be his Grave yet then his soule might go to Heaven Now though she had been againe and againe with her God that day both in private and in publique yet she is not weary but as Moses goes up into the Mount so she still goes into her Parlour unto her God in Prayer and at that time she closes with her God so that Hee was pleased to seize upon her body and so presently after her soule departs unto the Lord Jesus Here I bring in her death in her Prayer to wit as when the River is going towards the Sea the Sea at the Tyde comes out as it were to salute it and to bring it in so this blessed Saint oh she was running fast towards heaven and she was almost in heaven all that day after the Sermon well now the Lord seeing her make such speed towards him he comes down to meet her and now hee hath taken her unto himself this for ordinary duties both in publique private and secret respecting the second Commandement Now for extraordinary duties this on my owne knowledge also Her duties extradinary I speak that she constantly every weeke did keepe a private Day of Humiliation retiring her self alone and spending some part of the day with her husband and that in examining of her heart humbling of her soule in reading and in meditating and yet such was her wisdome that she cast things so as she might not be interrupted by those occasions which she might meet withall either in the world or in the family This for the second Commandement For the third for her reverencing of Gods Name it is no great To the 3. Commandement matter for me to say I never heard her swear as I never did during all that seven yeers that I lived with her and I am perswaded had I lived 70. yea 100. yeares with her I should never have heard her swear no no more then that she feared an oath and this evidenceth that she had respect unto the thitd Commandement And for the fourth what shall I say for that a whole day might To the 4. Commandement I spend concerning that day she spent it wholly for God I will tell you nothing but the truth shee did rise constantly at 6. of the clock in the morning and being up she first went apart secretly and commended her own case unto God in Prayer and she did reade Gods Word then she came forth and she to prepare her selfe further for the publique duties went to pray with her husband in private or with the Minister that was there present in the
in heaven but as these heavens and this earth is now the place of our habitation so after death we looke for another place of habitation then this even in heaven Seeing then our hope is in heaven to have another and a better a more happy and blessed place of habitation then wee have here below now therefore what manner of persons ought we to be For Love now Faith is an intaking grace but when it would put it selfe out for the doing of any good then it takes hold on Love Faith works by love saith the Apostle it works love and it works by love and this love of God as the Apostle speaks will constrain a man to live unto God yea to the utmost of his desires and indâ—avours the love of grace will not make a man stint himself in his deâ—â—res after grace no as those persons that do love money would not only have this hundred or that 1000. but many hundreds and many thousands especially if they love it for it selfe then there is no end of their desires after money So let a man turn the stâ—eam of his desires towards grace and then he will long after it unmeasurably he will never stint his desires after it and say Thus much grace will serve me and so much grace will content me And as love thus will put a man on unto that is good so lastly for Feare it will pluck a man back from the doing of what is evill therefore that man there in the book of Nehemâ—ah was faithfull above many because he feared God above many Lastly the meanes of grace in the use and the right use of them when men heaâ— Sermons and then afterwards preach them over and over again to themselves that they may have grace in their hearts and expresse grace in their lives Oh this duty of meditation in bringiâ—g things home unto the heart is one of the â—peciall means to make the soule rich in expressing the power of godlinesse in life and conversation this for the means of it Now for the Arguments to it and they are four From God the thing our selves and others Why shouâ—d thou and I labour thus to be rare and excellent in grace why first because God bids us if there were no more but this it is enough for thee and me that God bids us labour to be so thus in 1 Peâ— 5 the Lord is calling upon us to grow in grace and in Mat. 5. last verse Be ye peâ—fâ—ct as yâ—ur 〈◊〉 Fâ—ther is perfect what can we be as perfect as God is faâ— be we from that conceit but we should labour to be like unto God for there he is speaking how God doth good to the bad nay God doth good to his enemies now let us bâ—ing our selves unto this rule of perfectiâ—n Certainly if a man doth excell in vertue and be rare in grace in the world he shall have enemies â—ost thou love them canst thou pray heartily for them this is now to be perfect as thy heavenly â—â—ther is perfect Secondly look on the thing it selfe it is in it self a most câ—mmendable thing you shall find that the Lord doth study to find out tearmes to to put upon his people that are rare in grace for their praise and commâ—ndation as Abraham Moses David and Daniel oh for Daniel the Lord comes again again to him to tell him Oh Daniel a man of desires a man greatly beloved the heart of God is so taken with him that herepeats it again Oâ— Daniel a man greatly beloved that is a rare expression of the Holy Ghost for the praise and commendation of such a man as doth excell in grace Thirdly look on ouâ— selvs in regard of our own persons in heart and in regard of life 1. For our hearts to have the love of God towards a man and the blessing of God in a speciall manner upon the spirit of a man oh this is an admirable thing indeed to bee inriched in the world oh we say this is an excellent thing and how will men â—iâ—e early and go to bed late and all for what why for this that the Lord may bâ—eâ—se them with a rich state in the world But oh the blessing of God on the sâ—ule of a man in making a man â—ich in grace this is an excellent thing indeed one dâ—am of grace is worth all the world now the Lord will inrich thoâ—e in grace that do use well the means of grace Take heed how you heâ—â— saith Christ for looâ— in what manner of heâ—ring you hear â—nd with what meâ—sure of diligenâ—e afâ—er hearing you use sâ— God will measure out again to you Thus in regard of a mans heart within 2. In regard of a mans life without truly our life is but shoâ—t we have a great deâ—l of work to do and but little time therfore saith the wisemâ—n Eccles 9. What soever thou findest to do do it with all thy might saith he why so why for as the time is short so after death there is no working then the time of this life is a working time after death is the receiving of wages though a wicked man shold do never so much in hell yet that couâ—d not any way comfort him but what he hath done in the body look to that mainly And as thus for ouâ— selvs so lastly for others and that both for them also from them For them doâ—t â—hou wish well to thy Countrey dost thou wish well to Engâ—and dost thou wish well to this City of Yorâ—e to the Parish the Family where thou liveâ—t oh then labour for this excelâ—ent state if thou dâ—e excell in grace thou art the person that must prevail with God for wife for child for Church for state for County for â—ingdom all if there be any hope to prevail with God in mercy his excellent ones must do it but when there is no hope then saith the Lord Though Noah Daniel Joâ— should all joyn together in prayer I would not hear them implying thus much That then the case is desperate when such excellent ones cannot prevail And as thus for others so also from others Would'st thou receive strength and incouragement from persons in the worst times why then it must be from the Saints that dâ— excell in grace In evill and dangerous times Câ—leâ— Jâ—shuâ—h who were rare Saints Elyah a rare Saint Dâ—niel a rare Saint they must step up that so from them Gods people being discouraged distressed might receive comfort incouragement And here now Her whom in the beginning I set out unto you by way of Commendation I now again set before you as a pattern for the imitatiâ—n FINIS AN ELEGIE UPON The much lamented Death of that vertuous Lady and unparallel'd Matron ELIZABETH HOYLE LATE Wife to the Worshipfull Thomas Hoyle Alderman of the City of Yorke who surprized with an Apâ—plexie at her private Devotionâ— departed this lifâ— Decemb. 9. 1639. Come my people enter thou
family after this she went about seven or eight of the clock unto the publique place of Gods Worship where shee spent all the forenoone untill dinner presently after dinner so soone as the servants had dined she occasioned their calling in then was an account given by them of what they had heard that forenoon and usually this continued untill the time that the Bell ceased ringing then she went to the House of God again and there she spent all that time which was alotted for the publique Worship then she returned backe againâ— and presently after before supper the servants were called in again an account was given concerning the Word that they had heard and oftentimes oh with affection would she speake unto her servants especially now of late Oh! remember this when a seasonable Truth was delivered What did she yet before supper why she retires her selfe in secret shee goes to God in prayer and what then why presently after supper the servants were a third time called in an account was still given of the Word that they had heard what this or that servant could say so as they were able to answer in some method for method helpes both judgment and memory then the whole Family the Church the Word of God and all was commended unto the Lords blessing and we were fitted and prepared for to take our rest Loe here a Saint of God spending the Lords day graciously And this was her constant course had shee done it once or twice onely it had bin lesse but it was her constant course thus I have led you along in speaking something of her concerning her carriage towards God both in the Gospell and in the Law these are main things beleeve it these are speciall things and in all these the authority of God overawed her and the love of God constrained her to do what she did Now we come to speak something of her in relation unto man Her conversâ—tion towards man and there you may see that though she hath gained yet wee have lost I have heard it reported of her by a man that was not apt to flatter he said plainly That of all the persons in the world with whom he did converse he never knew her equall in all things and I confesse ingeniously and sincerely that I have beene acquainted with divers in the Southern in the Western and in the Northerne parts but for all things both towards God and man I never knew her equall But more particularly in respect of the Church and People of Towards thâ— Church and people of God God to begin with the best first oh the Church of God hath a great losse She was but a woman but she was a most valianr Souldier one that could fight with the enemies of the Church of God yea wrastle with God himself by her prayeâ—s and tears these are the weapons of the Church without which let a mans spirit be never so couragious yet if he go not out with God all his courage and strength will but little availe thus the Church of God for a friend hath lost one Look now unto the Ministers of the Church of God and to the members of the Church of God this is the truth For the Ministers Towards Ministers of Gods Word of Christ I have wondred at her carriage towards them and what if I should say also of her bounty towards them Concerning the members of Christ Tâ—wards the Members of Châ—ist the Saints of God yea all the Saints of God yea the poorest Saint of God with whom she was acquainted every one of them was her dearly beloved I do not know a Child of God that was acquainted with her but he will seal unto this truth that she loved the Saints all the Saints and that therfore even because they were Saints This I know that in her eyes a vile person was contemned but as the Psalmist speakes shee made much of them that feared the Lord. Well then Church of God thou hast a losse Ministers and Members of the Lord Jesus ye also have a loâ—se In relation now unto the family to the City to friends to foes to Parish to Poor to all In relation to the family to the head of the family oh she was a dear obedient and faithfull wife oh a Tâ—wâ—rds her family losse unto him what for the outward man yes a losse that way but especially for the inward man oh her presence her counsell her company her prayers for the soule of her husband above thousand thousands yearly A losse thus unto the inward man of her husband she was every way unto him a meet help indeed and this now in the want of her is both known and felt and for her Children she had many taken away from her by death very young and tender but for that which remains oh her care over her oh her prayers for her and with her she it seemes for other times this excepred used to take her daughters along with her to pray with her Oh a losse thus in respect of her husband oh a losse thus in respect of her daughter this is known and felt For her servants in the Family before I knew her 20. yeares it was her constant course to Catechize her servants and now lately more especially she was putting on to that duty oh her love uâ—tâ— the soules of her servants Concerning her kindâ—ed on his side on her side they may come in and say Not only husband and daughter and servants but we also have lost a great losse Concerning the City now and those that shee conversed withall in it truly when I remembred what was once said concerning Aâ—hâ—nâ—sius in his pâ—aise and commendation I could not keep my thoughts from running upon her she was as it is said of him both Magnes Adâ—mas both â— Load-stone and an Adamant as a Load-stone she did draw others sweetly by her carriage and a woman so grave and yet a woman so cheerfull seldome have I seen yet she was as firme for God as an Adamant not yeelding unto any thing whereby Gods glory might be any way impeâ—ched or his wil might be disobeyed For those morall vertues which wee toucht upon before as her Justiâ—e her Temperâ—â—â—e her Câ—urâ—â—e yea and that raised higher her couraâ—e fâ—r Gâ—d her paâ—â—â—n 〈…〉 in her calling her meeâ—enâ—sâ—e her mâ—dâ—st◠〈…〉 in â—ll 〈◊〉 she was admirable Thus bâ—th Family and City the persons therein with whom she conversed in respect â—f both there is a losse Looke to friends now and to foes also to have a friend that is a Saint and to love an enemy both these are marks of grace For the former I have already told you of it and for the latter this I have been told that I having had some occasion to speake something of that subject she could freely speak what a large heart the Lord had given her for her enemies to pray for them and to do them good both in