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
inward meanes So for the outward means by his spirituall providence he affords unto some more and greater meanes and a longer time to others lesse He also doth blesse the means more unto some then unto others Againe another inward working cause is the speciall diligence of Gods people themselves exciting and stirring up and also exeâ—cising that grace which is given them applying the meanes unto their hearts and bringing all home in private that was done in publique this is the reason why though some do vertuously yet others do excell in grace even their practise of Piety and their Christian diligence And as thus ye have heard the working causes per se by themselves so also per accidens by accident the Lord sometimes makes the sence of sinne a means to break the heart and that sinner that hath bin exceeding â—â—nful that sinner afterwards somtimes becomes a notable Saint this is the first generall ground from the inward working causes The second generall ground is from the finall cause and that is double for his owre gâ—ory and his peoples good for this double reason though others do vertuously yet the Lord will have some to excell in grace First for his own gloâ—y thus in dangerous times Elijah he must stop up the three children they must be willing to step into the Furnance and Dâ—nie into the Denne rather then the Religion and Woâ—ship of God shall â—e demolished and beaten down though therfore he have many Worthies yet the Lord will have some speciall Worthies that not onely shall have grace but also much grace for his honouâ— Thus foâ— his own glory thâ—ugh others do vertuâ—usly yet the Lord will have some to excell in grace So also for the good of his people to draw them on when they are backward to strengthen them when they are weake and to incourage them when they aâ—e faint-hearted Why had Caleb and Joshuâ— an excellent spirit given them why to strengthen and incouâ—age others that were weake and fâ—int-hearted therefore when the people were discouâ—aged Vp say they fâ—â—r not the people of the Land â—â—r thâ—ir strength is deâ—arted fâ—oâ— them uâ—d thâ—y shall be but as bread â—or us This from the working 〈◊〉 and also from the finall cause you see reasons why though others do vertuously yet the Lord will have some to excell in grace But why is this their praise and glory why the reason of that is taken from the definition of true honour that is truly honourable which the wisest and the best do speak in the praise of That is not honourable which every man speaks well of though I am perswaded in respect of this Saint of God who ever he or she was that did speak against her while the tongue was against her the conscience was for her but that is truly honourable which is commended by the wisest and by the best by the wisest Prophets and the wise Apostles For the wise Prophets when they come to commend persons whom do they speak well of why holy persons holy soules the Saints that do expresse the power of grace in their lives And for a wise Apostle tell me where Paul is commending any but a Saint especially nay if an Angell must come from heaven to speak in the praise and commendation of any man here on earth it shall be onely in praise and commendation of a Saint this is plain in the 9. of Daniel there Daniel is humbling of his soule and breaking of his spirit for his own sinnes and the sinnes of the people well now an Angell is dispatced from Heaven with a message to him and he brings him this newes Oh Daniel thou art a man greatly beloved thus an Angell will rejoyce to bring good tydings from Heaven for the praise and commendation of a Saint upon Earth But what do I speak either of Saints or Angels even God himselfe doth account their death to be precious hee hath a high opinion of them he hath high prizing thoughts of them as you have heard Here you see the reasons of this truth why though many doe vertuously yet some of Gods people do excell in grace and this is their glory and honour We have a question before we câ—me to Application it is this Wherein appeares this excellency in grace I answer in short It appeares in the matter that is done or suffered and in the manner of doing it First in the matter that is to be done both in avoiding evill and in doing good For the avoiding of evill and all this you shall see in this godly soul that we have discoursed of She is a woman of an excellent spirit that indeavours so to avoid all sinne her speciall sinne which David cals his owne iniquity and the speciall sinnes of the time here is an admirable spirit indeed and certainly herein did this blessed child of God shine out most chearly in that she laboured to avoid all finne and her own sinne and the sinnes of these dayes and times Again for the doing of good she that indeavours to perform all duties and especially her duties and those duties that the world hates and scornes and speakes ill off certainly such a woman as this is of an admirable spirit yet this also was the spirit of this Saint of God in that she indeavoured to do all duties injoyned and for those that concerned her in her place she shined out admirably in them yea she was constant and diligent in performing those duties which a wicked heart most hates as redeeming of the time walking precisely growing in grace standing for God with zeale of heart and the like this argues an excellencie And as thus in doing the will of God in his command so also for a patient subjecting unto the will of God in his providence Though the Saint of God had much experience in matter of prosperity yet she had had also great experience in matter of adversity yet notwithstanding was not that an admirable speech of her Iâ— is the Lord let doe what seemes him good had any dâ—ne this but the Lord I should never have borne it but seeing the Lord hath done it why should I be impatient under it Nay when her Child her dear and onely Sonne was dead this was that which stayed her spirit that the Lord had done it And as thus for the matter so also for the manner too when this is done sincerely with constancie and continuance truly that was a pretty time of tryal which she had for 30. years together and for the measure thus with zeal when this manner and measure is added to that matter there must needs be an excellencie together with this effect growth in grace and this end the glory of God when for for the matter it is thus universally against all sinne our sinne and the sinnes of the Time unto all duties our duties and the contemned duties of the Time And thus in respect of suffering patiently submitting unto the will of God and when for
THE NON-PAREIL OR THE VERTVOVS DAVGHTER SVRMOVNTING ALL HER SISTERS Described In a Funerall Sermon upon tbe Death of that vertuous Lady ELIZABETH HOYLE late wife of the Worshipfull Thomas Hoyle Alderman of the City of Yorke By that godly and Reverend Divine Mr Iohn Birchall late Pastor of the Church of St. Martins in Micklegate The righteous shall be had in everlasting remembrance but the memoriall of the wicked shall rot YORK Printed by Tho Broâ—â— welling in Stone-gate over against the Staâ—re â—6â—4 To the Honourable Thomas Hoyle Lord Majoâ— of the City of Yorke and one of the Burgesses of the High Court of Parliament for that City increase of Honour and Vertue HONOVRABLE I Hope whiles I revive your vertuous Ladies memory I need not fear to renew your soâ—row which is not so much worn away with Time as born with Christian Fortitude and allayed with discretion Againe you have happily repaired your losses and in the same kind by a second Rebecca so you are comforted after her death who living was Mother in Israel as Israels Father was after the death of his Mother Adde to this that all private Crosses are to be forgotten yea and present Blessings scarce to be injoyed when wee remember our publique calamities So Pbineas his wife was more affected wiih the taking of the Ark then with the death of either Husband or Father neâ—ther would she forget her sorrow though a Man-child was born into the world Such was not the wilful humour but the gracious temper of that good Hittite who would neither eate nor drink nor go down to his house or wife whiles the Ark and Judah abode in the Tents and his Lord Joab and his servants lay in the open fields counting that unlawfull which was onely unseasonable Pardon I pray you this digression which yet is not altogether impertinent to this ensuing Funerall Subject seeing the whole Kingdome is almost turned into one Funerall The righteous perish and none layeth it to heart where though the departure of the Righteous is much to be lamented yet much more the apathy and seâ—slesnesse of the miserable Surviver But to return and resume our former Subject As she waâ— aâ— eâ—cellent Pattern of many divine graces so especially she excelâ—d in this tenderness compassion which with the rest of her holy vertues I need not pourtray and represent unto your view seeing you fully know them by a long and sweet experience have their Idea still before your eyes this also is done to my hand in this just Panegyrick by a better Orator who was your vigilant Pastor my reverend acquaintance in whom those rich endowments which he describes in your worthy Consort did also shine in an eminent manner so that changing onely the Psrson it may serve for his own Funerall Sermon for as in water face answereth to face so their hear is both washed with water and the same holy Spirit were alike spirituall and holy He being dead yet speaketh in his Sermon and she being dead yet liveth in our affections and memory remaines a lively pattern of heavenly conversation Her excelling vertues he sets forth not in excellency of words but with the Apostle in the demonstration of the Spirit and of Power Neither could his meditations composure be very exact and perfect seeing this his pregnant issue was to be delivered the day after the conception and though he had more time for preparation yet he was not like those who prick their words as birds set their feathers or nice women their curles in a quaint curious order for this savours more of affectation then of affection of ostentation then truth sincerity There are many whos Sermons are halfe a yeer in contriving then vented in one hour forgotten in another like painted Pageants erected against the Kings Coronation which after much pains time spent in decoring are taken down when the day of Solemnity is over and these are they who like those Jews John 5. 44. seek honor one of anâ—ther seek not the honour which cometh from God only especially the chief Rulers among them did love the praise of men more then the praise of God Joh. 12. 43. whereas not he that commendeth himself as such plaunble but unprofitable men would do is approved but whom the Lord commendeth 2 Câ—r 10. ult But the sole aime of our Orator is to glorifie God to do your Consort right and us all good by setting forth in plain yet patheticall language her holy life for our happy imitation and though his time of preparation was very short yet his Seâ—mons very full for he being a present man alwayes furnished had his quiver full of divine meditationss which he câ—uld readily open upon every opportunity and it becomes every one of us to expose the tender parts of our hearts to such wounding yet healing arrows which receive this soveraign quality from the Sun of righteousness which hath healing in his wings Now for this particular Sermon certainly it is much eclipsed from that primitive lustre which it had when it was presented viva voce before you for his tongue was â—he pen of a ready writer but not the pen of any writer could match his ready tongue for he was very quick boâ—h in his tongue and in his mind full of holy affections to sanctifie his learning and full of choice leaâ—ning to beautifie his holinesse Thus much I thought good â—o write in his honour who so much honoured you yours But I feaâ—e me I have weaâ—ied you so now remit yâ—u to the refrefreshmâ—â—â— of his comfortable Sermon which I make bold to commend to your Patrâ—nage you and yours to the Almighties protection and â—ny poor endeavâ—rs to your Lordships acceptation So rest Your Lordships true Honourer J. F. The Commendation PROV 31. 29. Many Daughters have done vertuously but thou excellest them all WHen I looked first into this Text thinking to consult as I did with some yea divers Commentators then I did begin to thinke of saving that labour for truly this blessed Saint of God was the best Commentary of this my Text in her life What an happy thing was it that she should heare her Funerall Sermon as it were before her death the last Sermon that ever she heard was on that â—ubject and it was observed concerning her that she came from the place of Gods Worship with such joy as though she had come from Heaven The text was that which we spake of last Munday on the 116. Psalme 13. Precious in the sight of the Lord is the death of his Saints She both in her life and at her death did expresse the truth of that last text which shee heard discourse of on a Funerall occasion and she also in her life and conversation is an exact Commentary on this my text That which I purpose to speak of concerning her shall be nothing but what I conceive in Gods sight to be truth and what
ones upon earth even unto those that do excell in vertue and excell in grace Should a man come unto every man and unto every woman in this place and ask them this question vvhat kind of persons have the highest roome in your soules whom dâ—e you most highly prize and most dearly love this is a most sensible thing and bâ—ing applyed will come close unto the quick is it a gracious man yea or no is it an excellent man in praise yea or no if it be not from God I tell thee this day that the Lord marks thee out this day for a bad man what can be more plain then that in 1 Jâ—h 3. 10. by this is manifested a chiâ—â— of God and a child of the Divell a child of God is one that loves God anâ—â—â—rkâ—s righteousnesse and he loves his brother especially his brother in â—race above hiâ— bâ—â—ther in nâ—tuâ—e why ye must live with those whom ye love Oh this child of God that is now deaâ— she loved the Saints of God while she lived and theâ—eâ—ore now she lives with the Saints of God being dead This loving of the brâ—thâ—eâ— is not as the cause why we are in a blessed state for so Christ is but as an evidence so indeed it is This for the second Use Use 3. The third Use is to perswade good men bad men all men to come unto God and to get much from God even to excell in grace that so at deâ—th they may be able to say in truth what our Saviour said for peâ—fection Oh saith he in John 17. 1. Faâ—her I have finisht the work which thou gavâ—st me to dâ— now therefore Fâ—ther glâ—rifie me There was a work given him to doe and a work given him by God this work must be done it was so then he prayes Now therfore Father glorifie me So the Lord hath given thee and given me a work to do a work in generall a work in speciall a work to do a work to finish and it is the work which the Lord hath given us now then let it be thy indeavour to finish it and then when death comes thou maist pray in truth as thy Saviour did for perfection Father the worke which thou gavest me to doe I have done it yea Father I have finished the work that thou gavest me to do now therefore Fatheâ— glorifie me And here now take both the means for this and also the Argument to it 1. For the means whereby we may come excell in gâ—ace for this is thy glory and this is thy commendation they are these three 1. The Lord Christ the Fountain of grace 2. The spirit of Christ the Author and Workâ—â— of grace some speciall and particular graces of Gods spirit And 3. the right making use of the meanes of grace For the first of these to wit Christ the fountain of grace Would a man have grace yea would a man be full of grace why the Text tells us that there is a fulnesse of grace in Christ and of his fulnesse we must all receive grace for grace And would a man indeed be excellent let him labour in a speciall manner to be filled with Gods Spirit oh that evill jearing spirit that is in persons against Gods Spirit at any time at their best leisure let them read what I would commend unto them and they shall finde in the book of God that when it is said that such a man did something that was excellent then the text tells us that the Spirit of God was upon him and the Spirit of God filled him Sampson was a strong man yet when he did any admirable act of strength you shall find that the Spirit of God stirred him up Elijah did great great things but then the Spirit of God came upon him Elisha also did great things but then the Spirit of God came upon him So in Luke 1. there it is said that the Mother of John was filled with rhe Holy Ghost and the Father there was filled with the Holy Ghost and then he spake unto admiration ver 37. and 34. So in the Acts of the Apostles in the 1. of the Acts there the promise is made that the Apostles shall be filled with the Holâ— Ghost and in Acts 2. what wonders do they but first they are filled with the Holy Ghost So you shall find in Acts 3 4 5. Then the Apostles filled with the Holy Ghost and Then the Apostles filled with the Holy Ghâ—st did so and so So in Acts 6. and in Acts 7 there is Stephen full of the Holy Ghost an admirable man and Paul in Acts 11. being full of the Holy Ghost set his eyes there on a wicked Wretch who is that why a man that hindred the passage of the Gospell that Bariesus that sought to turn the Deputy from the Faith Pauâ— looking on him he said Oh full of all subtilty and malice thou child of the Divell and enemy of all righteousnesse wilt thou not cease to pervert the straight wayes of the Lord Thus you see that when any either admirable speech hath bin spoken or any admirable thing hath bin done still persons have bin filled with the Holy Ghost Thus labour to partake of the fulnesse of Christ and labour to be filled with the Holy Ghost And for the speciall grace of Gods Spirit as in the body of a man that is strong lusty active and able some parts are to supply with spirits for nourishments and for growth as the stomack liver and heart so in the soul of a child of God there are certain graces that are usefull for all practises such as are these 〈◊〉 Faith Hope Love and Fear these are all Mother graces hâ— but above all the fiâ—st â—o the grace of Faith this will direct a man what he should dâ— this will perswade a man why he should do and this will inable a man hâ—w he should dâ— yea to work wonders all the wonders that have bin in the world have bin wâ—nderfull by their Faith And for Hope that is an admirable grace to make a man rare in gâ—ace dâ—e not you remember what is said in Jâ—h 1. 3. he that hath this hope what hâ—pe is that why this hope to see Christ and tâ— be like him he that hath this hope what doth he why he doth purifie himself even as Châ—ist is pure and that other Text also in 2 Pet. 3. 11 12. Seeing these things mâ—st be dissolved â—h what mâ—nner of persons ought wee to be in all holy conversation and godlinesse why what is the matter why because the time shall come when the Heaven shall passe away with a noise the Element shall melt with fervent heat and the Earth with the things that are therein shall be burnt up and then we looke for â—ew Heavens and a new earth wherein dwells righteousnesse we look for a new Heaven a new earth that is we look for another place of habitation even in heaven for properly there is no earth
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-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