The vertuous daughter A sermon preached at Saint Maries in Warwicke, at the funerall of the most vertuous and truely religious young gentlewoman, Mistresse Cicely Puckering, daughter and co-heire to the right worshipfull, Sir Thomas Puckering, knight and baronet, the fourteenth day of Aprill, 1636. By Iohn Bryan, parson of Barford.

The Vertuous DAVGHTER.

PRO. 31.29.

Many Daughters have done vertuously, but thou excellest them all.

THis Chapter spends it selfe for the most part in the description & commenda∣tion of a vertuous woman. The exor∣dium or beginning of the encomium, is in the tenth verse; Who can finde a vertuous woman? for her price is farre above rubies. The conclusion of it is in the four last ver∣ses, whereof my Text is one.

Wherein the holy Ghost giveth her (as we see) a most ample testimony and commendation by way of comparison, for hee compareth her not with a vitious one (whom it is no great grace to surpasse) but with the vertuous, nor with one onely, but with many: all which (he witnesseth) she doth not onely equallize, but farre excell. Many daughters have done vertuously, but thou excellest them all.

The maine lesson which the Spirit of God intendeth to teach us in this context, and especially in these words, is this, That such as doe vertuously, may and should bee praised: yea, the more vertuously any doe, the more praise and commendation is due to them. This good woman described in this chapter, is (as you see) not onely positively, but superl••tively praised.

For the explication of this point, nothing needs ope∣ning, save what is meant by doing vertuously.

Morall Philosophers define vertue thus. It is (say they) an habit of the minde, acquired and confirmed by custome, use and practise, enabling a man to rule his appetite, and to discharge the duties of his calling in a laudable manner.

In fewer words thus; It is an elective habit, inclining the will to well-doing.

Now to wel-doing, they teach(a) foure things to be requisite.

1 That t••e thing or subject matter of the action, be in it selfe lawfull and good; even such as is approved and warranted by the judgement of wise men: for this they make the rule of vertue.(b)

2 That the agent both know and purpose the doing of it: for he that doth a good action ignorantly or rash∣ly, cannot be said to doe well, seeing science and coun∣sell are the foundation of every good worke: for as to him that knoweth to doe good, and doth it not, to him it is sinne: so to him that doth good, and knoweth it not, or purposeth it not, it is sinne also.

3 That his end be right: for hee that doth a good worke for some by-respect, and not out of love to goodnesse, and for it owne sake, he may doe something which may be materially good, but it is, at the best, far from being well done.

4 That he continue and hold out unto the end in his purpose and endeavour of doing well: for perseverance is the complement and crowne of vertue.

Divinity defines it thus. It is a gift of Gods Spirit, and a part of regeneration, whereby a man is made apt and able to deny all ungodlinesse and worldly lusts, and to live soberly, righteously, and godly in this present world. And to doe thus, is to doe vertuously.

[Confirmation 1] For confirmation of this truth, first I will give you some examples of vertuous women, both out of the old and new Testament, who are commended by the

holy Ghost for doing vertuously.

Jael the wife of Heber the Ken••••e, is much commen∣ded by the Prophetesse for her courage in killing Sisera.

Abigal, the wife of Nabal the Carmelite, is praised for her discretion, and is said to be a woman of good understanding: and David blesseth her and her advise, whereby she preserved her whole family from ruine.

The vertues of Ruth, Naomies daughter in law, were generally taken notice of, and she therefore ho∣noured of all the people.

The holy women in old time are commended for trusting in God, adorning themselves modestly, and for subjection to their husbands.

Our Saviour doth largely commend the sinfull peni∣tent woman in the seventh of Saint Lukes Gospell, and in the next chapter, Mary Magdalen, Ioanna and Su∣sanna, are noted and commended for their liberality to∣ward Christ: They ministred to him of their owne sub∣stance.

And what shall I say more? for the time would faile me to tell of Rebekah, Deborah, Hannah, Lydia, Priscil∣la, Doreas, Tryphena, and Tryphosa; and above all, the blessed Virgin Mary, our Lords Mother.

The like instances may be given of men also: as of Hananiah, of whom it is said, That he feared God above many.

And of Josiah it is recorded, That like unto him, there was no King before him, neither arose there after him, a∣ny like unto him.

Or Iob, God himselfe speakes thus to Satan. Hast thou considered my servant Iob, how there is none like him in all the earth?

The second proofe of the point is from Gods Promi∣ses: [Confirmation 2] he hath engaged himselfe that such as live vertu∣ously, shall bee praised; see the verse before my Text. Her children rise up, and call her blessed, her husband also

and he shall praise her: and the verse after my text, A woman that feareth the Lord, she shall be praised.

So also he saith elsewhere, A gratious woman retai∣neth honour: and againe, The memory of the just is bles∣sed; and the Prophet David likewise saith, The righte∣ous shall be had in everlasting remembrance.

Thirdly, God hath given commandement to com∣mend and praise those that live vertuously. Give her of the fruit of her hands, and let her works praise her in the gates, (saith the holy Ghost in the last verse of this Chapter) that is, praise her for her workes publikely.

See a generall command given by Paul, Render to all their dues, tribute to whom tribute, honour to whom ho∣nour.

Now that honour is the due reward of vertue.

First, heathen men saw and taught. Aristotle in the second booke of his Ethickes, teacheth, that praise is due to vertue. Hee saith also else where, that though a wise man should not desire praise, yet praise ought to be given to them that live according to the rules of ver∣tue. Againe, another saith, Incense is due to the gods, and so is praise to good men: yea, they esteemed this a point of honesty. It is an honest thing (saith one of them) to commend wel-doing: now honesty standeth (you know) in giving every man his owne. But to let heathens passe.

Secondly, the holy Ghost hath tyed praise to vertue. The Apostle Paul saith, If there be any vertue, if there be any praise: implying, that where there is vertue, there must be also praise. I will conclude this proofe with that notable place in the 26. of Matthew, where Christ gives command, that wheresoever the Gospell should be preached, there should also that, that the wo∣man had done to him, be told for a memoriall of her.

[Confirmation 4] Fourthly and lastly, there is good use of praising those that do vertuously, much profit may redound hereby.

First, to the praisers themselves. One saith, To praise the good, profiteth not the praised, but the praisers: for who will not be moved to labour for that good in themselves, which they commend in others?

Secondly, to such as heare them praised: for they by this meanes will be stirred up.

1 To Thanksgiving to God, for giving such grace un∣to men. We give thankes (saith Saint Paul) to God, and the Father of our Lord and Saviour Iesus Christ, since we heard of your faith in Christ Iesus, and of the love which ye have to all the Saints. And this effect we finde also of the liberality of the Corinthians; For the administration of the service of theirs not onely supplyed the want of the Saints, but was abundant also by many thankesgivings to God: while by the experiment of that ministration, o∣thers glorified God for their professed subjection to the Go∣spell of Christ, &c. Thus praise comes to be referred to the Author of all things praise-worthy.

2 To imitate what they heare praised: your zeale, (saith Saint Paul to the Corinthians) hath provoked ve∣ry many: for as fire when it is ••raked into, sends forth greater heate, and light to them that sit about it: and as pretious oyntment, if it be stirred or poured fourth, doth cast a sweeter smell to all those that are neere it: even so the praises of vertuous and godly persons, be∣ing mentioned, will yeeld no small edification to those that heare them.

Before I come to application, I will briefly answer this question: namely,

[Question.] Whether ought we rather to praise the living, or the dead for wel-doing?

[Answ.] Answ. We have Christs example for both, and therefore both are undoubtedly lawfull, Matth. 8.10. we finde him praising the living. I have not found (saith he, speaking of the Cenmrion) so great faith, no not in Jsrael, Joh. 5.35. he giveth an illustrious encomium

of the dead: for speaking there of John, whom Herod had beheaded, he saith, Hee was a burning and a shining light

But of the two it is safer, and lesse subject to excepti∣on and danger, to praise the dead, and more profitable for two reasons, (Ambrose gives them) because then (saith he) fla••tery will not move the praiser, nor vaine∣glory tempt the praised. Therefore Ecclesiasticus advi∣seth us to judge none blessed before their death. Wee may best commend the Saylers happinesse, when hee is arrived at the haven: and the Souldiers valour when he hath wonne the field.

This doctrine is pregnant, of profitable uses. It may serve by way of inference to informe our judgements.

[Inference. 1] 1 That it is not sufficient to have the theory or knowledge of vertue onely, but practice must be added to speculation. It is not vertue to know good and evill, but to doe good, and eschew evill. Our Saviour saith, Jf ye know these things, happy are ye if ye doe them. A∣gaine he saith, Blessed are they that heare the word of God and keepe it: implying, that the knowledge of Gods word, and bare understanding of the mysteries of salvation, maketh no man happy: but who so looketh in∣to the perfect law of liberty, and continueth therein, hee being not a forgetfull hearer, but a doer of the worke, this m••n shall be blessed in his deed. Reade Matth. 7.24. to the end.

[Inference. 2] 2 That it is not enough to speake well, but wee must also doe well. The Scribes and Pharises have this brand of hypocrisie set upon them by our Saviour Christ.(a) They say and doe not, Matth. 23.3.(b) Too many in our dayes are like those Scribes and Pharises; for though their tongues be steept in religion, yet their lives are stained with foule abhominations, to the great scandall of their glorious profession. Let not these men thinke that God is any whit at all pleased to heare

them speake piously of him, and his kingdome, and the righteousnesse thereof, while they refuse to admit his kingdome into their hearts, and to expresse the power of it in their lives. Nay, he is greatly herewith offended.(c) What hast thou (saith he) to doe, to take my covenant in thy mouth, seeing thou hatest instruction, and casteth my words behinde thee, and livest unjustly and unchast∣ly? The Israelites spake well to Moses by Gods owne testimony. They have well said in all that they have spoken; but he wisheth, Oh that there were such an heart in them, that they would feare me and keepe my Comman∣dements. They proved afterward such as Paul speakes of, who professed they knew God, but in their workes they denyed h••m, being abhominable, disobedient, and to every good worke reprobate.

[Inference: 3] 3 That we must not content our selves to doe ver∣tuous and religious workes, but wee must have a care that we doe them in a vertuous and religious man∣ner.

First therefore they must proceed from a good root and fountaine, even a principle of regeneration with∣in. A corrupt tree cannot bring forth good fruit. And to them that are defiled and unbeleeving, is nothing pure, but their best workes are defiled in Gods eyes.

Secondly, they must be done in obedience to Gods command. Respect to his will must be the ground and motive of our working.

Thirdly, Gods glory must be our utmost end: What∣soever we doe, we must doe all to his glory. Jf any man speake, let him speake as the Oracles of God; if any man minister, let him doe it as of the ability which God hath given him, that God in all things may be glorified.

Fourthly, wee must be abundant alwayes in good workes, unwearied in wel-doing. And finally, when we have done all that we can, we must say we are un∣profitable servants, wee have done but that which

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was our duty to doe.

[Inference. 4] 4 That we ought not to content our selves with an ordinary measure of grace and vertue, but we must seeke to excell others, like this woman in my Text, who excelled all other daughters that did vertuously. It is the Apostles injunction. Seeke that ye may excell. And againe, See that ye walke exactly or precisely, not as the ordinary sort of Professors walke. Our Saviour saith, That if ye salute your brethren onely, what doe you more than others? implying, that wee must exceed others in weldoing, setting God himselfe before us as our pat∣terne: Be ye perfect, even as your Father which is in heaven is perfect.

[Inference. 5] 5 That we ought not to praise, but rather to re∣prove and condemne vitious persons. The Apostle speaking of some disorders among the Corinthians, saith thus, Shall I praise you in this? I praise you not. As who should say, I have no warrant to commend such as walke disorderly. Salomon saith, That they that for∣sake the law, praise the wicked; branding them with a marke of Apostasie from Gods law, that speake well of evill men.

Against these the Prophet pronounceth a woe. Woe (saith he) to them that call good evill, and evill good. These doe what in them lyeth, to make Gods commi∣nation of none effect. For he hath threatned, that the name of the wicked shall rot and stinke. Let not therefore ungodly ones, who have neither the habit nor the exer∣cise of any grace or vertue in them, whose soules serve for no other use, then the soules of swine; to keepe their bodies from putrifying (as if they were borne for no other end than to consume Gods good creatures) expect any praise either in life or death, except it bee from flatterers: for as to them who continue patiently in weldoing, shall be glory and honour: so to them who obey not the truth, but obey unrighteousnesse,

shall be shame and confusion of face, both here and hereafter. Reade Ierem. 22.17.18.19.

Job expostulates thus with his friends, Will you speake wickedly for God, and talke deceitfully for him? If wee may not speake falsly to glorifie God, much lesse may we to glorifie men. Thus should we justifie the wic∣ked, and so make our selves abhomination unto God. Nay, 'tis dangerous for men to affect and receive praise and glory, when they deserve it not. Reade Acts 12.22.23.

[Inference. 6] 6 That such as unfainedly desire and endeavour to doe vertuously, shall not faile to have praise both of God and men.

First of God, who hath promised, that although the credit of his servants may for a season be covered with a cloud of reproach (as Iosephs was) yet hee will bring forth their righteousnesse as the light, and their judge∣ment as the noone day. The Apostle Paul saith, hee that is a Iew inwardly, (that is really religious, who hath the inward power of godlinesse, as well as the outward forme) shall have praise of God. And this indeed is the true praise. For not he that commendeth himselfe (saith Saint Paul) is approved, but whom the Lord commen∣deth.

Secondly, of men. Men will praise thee, (saith the Psalmist when thou dost well to thy selfe. Now a man then doth good to himselfe when he doth vertuously.

And not onely the common sort of men, but also Magistrates and men in high place will commend and encourage us. The Apostle Paul saith that Rulers are not a terrour to good workes, but to evill: will thou then not be afraid of the power? doe that which is good, and thou shalt have praise for the same.

To come to the occasion in hand, for I must wave all other generall uses for want of time) by this that hath been said, it may appeare, that I have warrant sufficient, signed with Gods owne hand, to speake in the praise and commendation of this young Gentlewoman, whose funerall rites wee now celebrate; forasmuch as she hath deserved praise, having not onely done vertu∣ously, but excelled all others of her sexe and age (take them both together) that I ever heard or knew of: for when shee dyed, shee was little more then twelve yeares of age.

And besides, all that hath beene spoken for the law∣fulnesse and conveniencie of this practise of praising the dead, I have for my patterne and precedents here∣in, not onely many late divines, who have in those fu∣nerall Sermons which they preached at the burials of godly persons, beene exceeding large in their commen∣dations, and were never yet excepted against for flat∣tery. But also many antient Fathers, who not onely in their consolatory Letters written to them which lost their friends, have inserted large praises of them: but also in their Sermons at their funerals have done the like. Among others, Ierome is most noted, who al∣though he call flatterers sparkles of the divell, yet none ever more exceeded in the commendation of any, then he of that vertuous and godly Matron Paula, both in his Sermon which he preached at her buriall in Beth∣lehem, in a very great assembly of sundry nations, and also in his Epistle written ad Eustochium, which hee entituleth, the Epitaph of Paula.

True it is (as they teach in Schooles) that to praise a man for that which is not praise worthy, or more then is meet, or not for a right end, is sinfull and cannot be justified: but with due cautions to commend, cannot be justly censured.

I will not therefore put on that resolution which

Cicero once did; I will not, said he, be a prais••r, lest I should seeme a flatterer; for so I should not onely wrong the dead, (in robbing her of her due honour, although she being received into the society of Saints in heaven, needeth not our praises, more than our pray∣ers,) but I should also deale perfidiously both with God and you.

First, with God, in hiding a glorious candle under a bushell which he lighted for others to see and worke by; and whose command to his Apostles I have just cause in this case to apply to my selfe. What I tell you in darkenesse, that speake ye in light, and what ye heare in the eare, that preach upon the houses.

Secondly, with you, in keeping from you that pre∣tious treasure which may haply enrich you for ever. One compares the words of Saints to pure silver; the more you have of them, the wealthier you are. Our Saviour cals them pearles: and Salomon sayes they are like apples of gold in pictures of silver.

Sure I am, all that heard this childe speake oft in her health, but especially the day before, and that they shod died, (as the sun shines most gloriously at his sorting) did wonder at her gratious words, and might well say, never childe spake like this childe: so that we who heard her utter such divine saying••, so roundly, and in such an emphaticall manner, were forced to cry c••••••; Doubtlesse wee have heard strange things to day. Nei∣ther can it ••e doubted, but that the promise which Christ made to his Apostles, was in a degree made good unto her, It shall be given you what ye shall speak••: for it is not you that speake, but the holy Ghost.

You know our Saviours saying to the Pharise••: teaching us thereby to judge of the heart by the mouth, i•• ••he life give not the tongue the lye▪ Out of the aboun∣dance of the heart the 〈…〉〈…〉 speaketh. A good man out of the good treasure of his heart, bringeth forth good

things. The good things which this deare Hand-maid of the Lord brought out of the treasure of her heart, ar∣gued it to be truely good.

The chaine of Christian graces spoken of by Peter, did adorne and beautifie her sweet spirit: neither was any one linke of that golden chaine wanting in her, as might easily be evinced by demonstrative evidences. But my purpose is onely to instance in three of those graces: whereof when ye have heard undoubted proof, ye may then doe like him, who by the length and big∣nesse of Hercules his foot, gathered the proportion of his whole body.

The graces or vertues I shall instance in, are know∣ledge, piety, and patience: they are the Cardinall graces on which all others hang and turne, and these were very evidently discernable in her, even to such as had but halfe an eye.

And first to give some evidences of her knowledge, the Apostle taxeth certaine women in his time, who were alwayes learning, and never able to come to the knowledge of the truth, whom he therefore calleth silly women. She was none of those women, but might true∣ly say with David; J have more understanding than all my teachers, J understand more then the Ancients. And the truth of this appeareth by the confession of her best teachers, that they never received so much edification by any of her yeares, as by her words: as also of the Doctour that was with her, who professed that hee never heard any childe speake with more judgement in all his life.

She did indeed desire to be instructed by mee, her words were these. J pray you tell mee what course I shall take to live this short time that I have to live, as I ought? Deare soule, I needed to receive instruction of thee. God saw my need, and therefore sent me sea∣sonably unto thee: and I have learned of thee, better

then ever I did before, both how to live, and dye hap∣pily.

The Apostle exhorts us to be children in malice; not so in understanding. But oh that we were all like this childe in understanding! For such was her knowledge, farre beyond her yeares, not confused, but distinct; not swelling, but humbling; not like the light of the Moon, but of the Sunne: a favorie affecting and hearing know∣ledge: it warmed her owne heart, and ours also.

Take one proofe of her knowledge in religion, long before her sicknesse. When the Nurses childe in the house was drowned, and the Mother mourned sore for it, she gave her this grave counsell: Seeing Gods will is done in taking away your childe, take heed of offending God by murmuring: doe we not daily pray that Gods will may be done? and therefore wh•••• it is done, we should bee content.

Heare also some passages in her sicknesse, which prove that she was indeed indued with sound knowledge and judgement.

Being asked occasionally whether Christ would heale her of her sicknesse, seeing he never refused to heale any; She answered, J beleeve that hee can doe it, but J cannot beleeve that he will heale the sicknesse of my body, but by death.

Againe, being asked whether she thought God af∣flicted her in anger, or in love; She answered, Truely J cannot tell, but J know he hath cause to doe it in anger.

Againe, telling us how Satan had long tempted her to doubt of her salvation, She said, her hope was that she did belong to God, because Satan was so busie with her.

The second grace or vertue that evidenced it selfe in her, and wherein we should all labour to imitate her, was piety or godlinesse, which ••••th the promise of this life, and that which is to come. And it consists of three

parts, or there are three graces required to make one truely pious: viz. 1 Selfe-denyall. 2 Sanctification. 3 Devotion.

1 Selfe-deniall, the necessity whereof appeares by these speeches of our Saviour: If any man will come af∣ter me, let him deny himselfe; and againe, if any man come to me, and hate not his Father and Mother, and Wife and Children, and Brethren and Sisters; yea, and his owne life also, he cannot be my disciple.

That this grace was not onely in truth, but in a great measure in her, will appeare if we consider five sorts of things wherein she had denyed her selfe.

1 All earthly profits and contentments. It was my first question to her; are you willing to leave the world? her answer was, yea truely, for I see nothing in this world that should move me to desire to live.

2 Bodily ease and freedome from paine: for being almost tyred with a lingring sicknesse, and this questi∣on put to her; Whether had you rather continue in this misery still, or commit a sinne to be released of it? Shee answered cheerefully, J had rather continue thou sicke as J am, then commit any sinne to ••e well.

3 Her Parents: for being asked whether shee were willing to leave her Parents, and goe to Christ, She an∣swered, I love my Father and my Mother dearely, but J love them lower then Christ.

4 Her owne merits and righteousnesse: for when I demanded of her what ground of hope she had to goe to heaven, her answer was, My hope is in the death and resurrection of Iesus Christ. But have you nothing on your selfe, said I, to take comfort in? No truely, said shee, I finde no good at all in my selfe, but a great deale of evill.

5 Her life. She never smiled but twise in her sick∣nesse, (that I took notice of) and both those smiles were at the mention of her death. Once when I told her,

that death would cure her of al her infirmities: oh I, said she, and smiled, and my desire is to dye, which is farre better than to live. Againe, I asked her, whether had you rather (if you might have your choise) recover, and be matched to the greatest Noble man in the world, or dye and be matched with Christ? She smiled againe, and said, I had rather dye, for there is no difference be∣tweene them; you meane, no comparison, said I: yea, said she, There is no comparison betweene the greatest Lord, and Iesus Christ; I meaned there is great diffe∣rence.

The second part or branch of piety, is Sanctification or regeneration, which is nothing else, but a stamping of the Image of God upon the soule, and the writing of his law in the heart; a partaking of the divine nature: a spirituall principle or divine instinct, inclining the soule upward unto God.

That she was partaker of this new birth, and had an heart throughly sanctified, will appeare by two things.

1 She was throughly humbled for her sinnes: for She complained that she had forsaken God, and broken that co∣venant which she made with him in Baptisme, and there∣fore deserved no comfort thence.

She feared that though she mourned for sinne, yet God would not accept it, because she was not grieved enough.

She said, moreover, that she was weary and laden with sinne, more than with sicknesse.

Finally, being exhorted to call to minde for her com∣fort, the promises of the Gospell, she answered with griefe, and iterated it; Truely I have beene much too blame in neglecting to reade the Scriptures.

These and many more signes she had of a soule sa∣vingly humbled for her sinnes.

2 There appeared divers expressions of divine and gratious impressions in her, which were infallible cha∣racters of sanctification: as namely,

1 Poverty of spirit: she complained of her want of grace, saying; she had very little grace, or rather none at all in her.

2 Her hungring and thirsting after grace: Oh, I would give, said she, any thing for grace.

3 Her hatred of sinne, and love of Christ, eviden∣ced in some former answers.

4 Her humility mixt with faith; for hearing me say, that her heavenly husband had prepared a place in hea∣ven for her, whither she was hasting; Oh, said she, Let me have the lowest place there, and I shall thinke my selfe happy.

The third thing requisite to make one godly, is De∣votion. It is said of Cornelius, that he was a devout man, and so it may be said truely of this childe, that she was a devout childe: for shee held in her judgement, and professed with her mouth, the true religion of God; which gives all to Gods free grace, and leaves man none occasion of boasting in himselfe. You heard before how freely she renounced all worth in herselfe, and sought for all her comfort out of her selfe, onely in Ie∣sus Christ.

Againe, she made conscience of the duties of religi∣on: was fearefull of an oath: strict in sanctifying the Lords day. She was frequent in reading the Scriptures, and desirous to heare them read, when she could not reade her selfe, (because of the sorenesse of her eyes) and yet she thought her selfe too blame, because she read no more (as ye heard even now.) She would presse nigh, and hearken diligently when any good conference was in hand where she was. She was frequent in prayer, and fervent: and when it was painefull for her to speake, she would aske, may J not pray in spirit? and answer being made that she might, she did accordingly. She would also praise God for his mercies to her: and in particular for the spirituall comforts which he was

pleased to afford unto her. And thus shee held on till death deprived her of ability.

The third and last grace wherein she excelled) I had almost sayd all other daughters) was Patience: and whether this grace had not it perfect worke in her, I leave you to judge, when you have heard th••se foure evidences.

1 She was sensible of Gods correcting hand, and af∣fected with the smart of his rod, as appeared by this speech, J am almost even tyred with my sicknesse, but my hope is J am going to a better place, as for this world, it is full of misery.

2 She was silent and free from murmuring and ••••o∣wardnesse. I heard them about her say, that notwith∣standing the long continuance of her sicknesse, and the paine she suffered by purging and letting bloud, yet she was never seene to open her mouth in discontent 〈◊〉〈◊〉 to be angry or pettish with any that were about her.

3 She did justifie God, and cleare him in his dealing with her: for being asked, Doe you not thinke God deales very hardly and severely with you in afflicting you so sorely? No truely doe I not, said she, but I thinke he deales with me very well, because I have beene so wretched a sinner.

4 She did submit willingly and obediently to Gods will and pleasure, as appeared by these words of hers: J am very willing, said she, either to live or dye; for if J live, I hope J shall live a more godly life, and commit lesse sinne of I dye, I shall be freed from all sinne and ••••sery, whereof this world is very full: And so she ••••ose 〈◊〉〈◊〉 had the better part. And God was pleased to give her full

assurance before her death: for hearing mention of the happinesse of heaven, she spake thus, I know that I shall very shortly see and enjoy it: which she did.

Sic mihi contingat vivere, sicque mori.

I thought it my duty to mention these vertues and graces of this sweet childe of God, my Text calling up∣on me so to doe.

As for her birth, and favour, and beauty, and riches, (the holy Ghost telling us they are deceitfull and vaine) I thought them not worthy so much as of mention.

Let that which hath beene said in her commendati∣on, first, cause us all (especially those who are of more yeares, and farre longer standing in the Schoole of Christianity) to blush and be ashamed and confounded in our selves, that we should be thus outstript in know∣ledge, selfe-denyall, sanctification, devotion, and pati∣ence by such a babe in Christ, such a childe in yeares.

2 Let it stirre us up and provoke us to imitation: we reade that our Saviour tooke a childe, and set him in the midst of his Disciples, and said unto them: Except ye be converted, and become as little children, ye shall not enter into the kingdome of heaven.

I have after our Saviours example set a childe in the midst of you, and doe assure you, that except ye be∣come like it in those graces & vertues formerly menti∣oned, ye shall in no wise be saved: yea, this childe shall rise up in judgement against you at the last day, and so shall all her gratious speeches, which I have uttered from her mouth.

I will shut up all with a few words of exhortation, unto the worthy Parents of this vertuous childe.

Foure things I have (right Worshipfull) to exhort you unto.

[ 1] 1 To search and try your wayes. This we are to doe in what affliction soever we are. Wherefore (saith the Church) doth the living m••n complaine, a man for the punishment of his sinnes? Let us search and try our wayes, and turne againe to the Lord. Desire of God, as Iob did, to shew you wherefore he contended with you.

It may be the sinne was overloving of your childe; for that is an ordinary fault even in the best Parent▪ we see it in David, how exceedingly did hee love a naughty sonne, as appeareth by his excessive griefe at his death? And the king was much moved, and went up to the Chamber over the gate and wept: and 〈◊〉〈◊〉 he went thus, he said, O my sonne Absalom, my sonne, my sonne Absalom, would God I had dyed for thee; O Absalom, my sonne, my sonne. It may be you had a male love to your childe, and offered a female to the Lord.

[ 2] 2 To be thankfull to Almighty God. Saint Paul exhorts us, in all things to give thankes, and to make our requests knowne unto God by prayer and supplication with thankesgiving. Iobs example is most worthy of your imitation, who at the losse of his Cattell, Ser∣vants, and Children, said, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.

More especially let me exhort you to thankesgiving to God for these three b••••ries.

1 For making you instruments of bringing forth such a childe 〈◊〉〈◊〉 hath beene described. I may say to you, as Saint Paul in another case did to the Romans, Yee have brought forth fruit unto God.

2 For arming you with such courage and patience, in bearing so great a losse so quietly and obediently, and that you are come to see her committed to the ground, with as much cheerefulnesse, as the Husband∣man sees his pretious seed cast into the earth, and co∣vered with cloddes: which he values at as high a rate, as that which he reserves at home: as knowing that though her body lye a while in the grave, yet it shall shortly rise a glorious body, as the Apostle teacheth, Phil. 3.21. Who shall change our vile body, that it may be fashioned like his glorious body: and shall shine forth as the Sunne, in the kingdome of her Father.

3 For giving you such cause of patience, and ground of comfort.

1 In that he hath removed that thing from you, which might have stollen your hearts from him.

2 In that he gave you such assured evidences of grace in her, before her death; and her assurance of salvation.

3 In taking her away so swee••ly, without the least paine or strugling.

4 In infusing such comforts into your soules, even in the time of her dissolution, that you m•••••• rejoyced for her gaine, then sorrowed for your owne losse.

[ 3] 3 To draw nearer unto God, and to have more fel∣lowship with him in his ordinances: and you shall

finde the comfort of your childe in God, who will be better to you then ten daugthers: y••••, he will recom∣pence your losses to you, if not in the same, yet in some other kinde, as he shall see it best•••• his owne glory, and your comfort.

[ 4] 4 To bury all your sorrow for her, in the grave with her, and let it rise no more: Put on Davids resolution. While the childe was yet alive, I fasted and wept, for I said, who can tell whether God will be gratious unto me, that the childe may live? But now he is dead, wherefore should I fast? can I bring him backe againe? Goe hence with as much comfort, as if you had matched her to the greatest prince on earth. Doe as the wise man coun∣selleth, Goe thy way, eate thy bread with joy, and drinke thy wine with a merry heart, for God accepteth thy works. Let thy garments alwaies be white, and let thy head lacke no oyle.

You rejoyced on the day of her birth: why then re∣joyce now; for the day of death is the soules birth-day. And the Preacher telleth us (speaking onely of such as she was) That the day of their death is better then the day of their birth.

I will conclude all with that advise of Nehemiah: Goe your way, mourne not, neither be sorry: for the joy of the Lord is your strength.

FINIS.

Notes

• Explication.
• What it is to doe vertuously.
• (a)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Aristot. eth. lib. 2. cap. 4.
• (b)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. lib. 2. cap. 6.
• Iudg. 5.24.25.26. 1 Sam. 25.
• Ruth 3.11.
• 1 Pet. 3.5.
• Luke 7.44.45 46.47. Chap. 8.3.
• Neh. 7.••.
• 2 King. 23.25
• Job 1.8.
• Pro. 31.22.
• 30.
• Pro. 11.16.10 7. Psal. 112.6.
• 3 Co••firm.
• Pro. 3••.31.
• Rom. 13 7.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. & lib. 4. cap. 3. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c.

  Thus Deis, laus verò bonis v••ris tributuda est. Recte facta l••uda e hone∣stum est. Phil. 4.8.
• Math. 26.13.
• Bonum laudare non laudato sed laudantibus pro∣dest. Aug.
• Colos. 2.3.4.
• 2 Cor. 9.12.13.
• Ad ipsum 〈◊〉〈◊〉 dabilium un•• versorum ung∣orem.
• 2 Cor. 9.••,
• Math. 8.10.
• Iob. 5.35.
• Nec laudantem adulatio movet, nec audatum elatio tentat, in nat. S. Euseb. Lauda navigan∣tis felicitatem, sed eum perve∣nerit ad po••tum, lauda du••is vir∣tutem, sed cum perductus est ad triumphum. id. ibid.
• Iob. 13.17 Luke 11.2••.
• James 1.25.
• (a)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Epict••tus.
• (b)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. Arl. Eth. lib. 2. cap. 4.
• (c)

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Agell. lib. 17. cap. 19. Deut. 5.28 29. Tit 1.16.
• Math. 7.18. Tit. 1.15.
• 1 Cor. 10.31. 1 Pet. 4.11.
• 1 Cor. 14.12. Eph 5 ••5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Mat••h. 5.47.
• Math 5.48.
• 1 Cor. 11.22.
• Pro. 2•• 4.
• Pro. 5.20.
• Pro 10 7.
• Fruges consu¦mer•• na••i.
• Iob 13.7.
• Rom. 2.29.
• 2 Cor. 10.18.
• Psal. 49.18.
• Rom. 13.••.
• Scin••llo•• Diaboli.
• Aquin. 2.2••. qu. 132.
• Nol•• esse lauda∣tor, ne videar adulator.
• Mat. 5.15.
• Mat. 10.••7.
• Mat. 7.6. Pro. 25.11.
• Ma••. 13.11.
• Mat. 11.34.35.
• 2 Pet. 1.5 6.7.
• Agellius. l. 1. c. 1.
• 2 Tim. 3.7.
• Psal. 119.99 100.
• 1 Cor. 14.20.
• 1 Tim. 4.8.
• Luke 9.23. Luke 14.26.
• 2 Pet. 1.4.
• Psal. 84 10.
• Acts 10 2.
• 1 Pet. 3.15.
• Ioh 1.20. Ier. 5.3.
• Lev. 3.10. Io•• ••••.2.40.4••5
• Psal. 119.75. Lam. 1.12.18. Eze. 9.•• 3. Micha 7.9.
• Lev••••. ••6.41. 〈…〉〈…〉.
• Verse 30.
• Math. 18.2.3.
• Lam. 3.39.40.
• Iob 10.2.
• 2 Sam. 18.33.
• 1 Thes. 5.1••. Phil. 4.6. Iob 1.2••.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Rom. 7.4.
• Phil. 3.21.
• Math. 13.43.
• 1 〈◊〉〈◊〉 1.1••
• 2 Sam. 12.22.23.
• Eccles. 9.••8.
• Eccles. 7.1.
• Nehem. 8, 10.