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The Vertuous DAVGHTER. PRO. 31.29. Many Daughters have done vertuously, but thou excellest them all.
The Virtuous DAUGHTER. PRO. 31.29. Many Daughters have done virtuously, but thou excellest them all.
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THis Chapter spends it selfe for the most part in the description & commendation of a vertuous woman.
THis Chapter spends it self for the most part in the description & commendation of a virtuous woman.
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The exordium or beginning of the encomium, is in the tenth verse; Who can finde a vertuous woman? for her price is farre above rubies.
The exordium or beginning of the encomium, is in the tenth verse; Who can find a virtuous woman? for her price is Far above rubies.
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The conclusion of it is in the four last verses, whereof my Text is one.
The conclusion of it is in the four last Verses, whereof my Text is one.
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Wherein the holy Ghost giveth her (as we see) a most ample testimony and commendation by way of comparison,
Wherein the holy Ghost gives her (as we see) a most ample testimony and commendation by Way of comparison,
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for hee compareth her not with a vitious one (whom it is no great grace to surpasse) but with the vertuous,
for he compareth her not with a vicious one (whom it is no great grace to surpass) but with the virtuous,
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nor with one onely, but with many: all which (he witnesseth) she doth not onely equallize, but farre excell.
nor with one only, but with many: all which (he Witnesseth) she does not only equalise, but Far excel.
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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,Many daughters have done virtuously, but thou excellest them all. The main Lesson which the Spirit of God intends to teach us in this context,
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and especially in these words, is this, That such as doe vertuously, may and should bee praised:
and especially in these words, is this, That such as doe virtuously, may and should be praised:
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yea, the more vertuously any doe, the more praise and commendation is due to them.
yea, the more virtuously any do, the more praise and commendation is due to them.
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This good woman described in this chapter, is (as you see) not onely positively, but superl•tively praised.
This good woman described in this chapter, is (as you see) not only positively, but superl•tively praised.
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For the explication of this point, nothing needs opening, save what is meant by doing vertuously. Morall Philosophers define vertue thus.
For the explication of this point, nothing needs opening, save what is meant by doing virtuously. Moral Philosophers define virtue thus.
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It is (say they) an habit of the minde, acquired and confirmed by custome, use and practise, enabling a man to rule his appetite,
It is (say they) an habit of the mind, acquired and confirmed by custom, use and practise, enabling a man to Rule his appetite,
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and to discharge the duties of his calling in a laudable manner. In fewer words thus;
and to discharge the duties of his calling in a laudable manner. In fewer words thus;
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It is an elective habit, inclining the will to well-doing. Now to wel-doing, they teach foure things to be requisite.
It is an elective habit, inclining the will to welldoing. Now to welldoing, they teach foure things to be requisite.
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1 That t•e thing or subject matter of the action, be in it selfe lawfull and good;
1 That t•e thing or Subject matter of the actium, be in it self lawful and good;
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even such as is approved and warranted by the judgement of wise men: for this they make the rule of vertue.
even such as is approved and warranted by the judgement of wise men: for this they make the Rule of virtue.
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2 That the agent both know and purpose the doing of it: 2 That the agent both know and purpose the doing of it:
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for he that doth a good action ignorantly or rashly, cannot be said to doe well, seeing science and counsell are the foundation of every good worke:
for he that does a good actium ignorantly or rashly, cannot be said to do well, seeing science and counsel Are the Foundation of every good work:
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for as to him that knoweth to doe good, and doth it not, to him it is sinne:
for as to him that Knoweth to do good, and does it not, to him it is sin:
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so to him that doth good, and knoweth it not, or purposeth it not, it is sinne also.
so to him that does good, and Knoweth it not, or Purposes it not, it is sin also.
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3 That his end be right:
3 That his end be right:
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for hee that doth a good worke for some by-respect, and not out of love to goodnesse,
for he that does a good work for Some by-respect, and not out of love to Goodness,
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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.
and for it own sake, he may do something which may be materially good, but it is, At the best, Far from being well done.
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4 That he continue and hold out unto the end in his purpose and endeavour of doing well:
4 That he continue and hold out unto the end in his purpose and endeavour of doing well:
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for perseverance is the complement and crowne of vertue. Divinity defines it thus.
for perseverance is the compliment and crown of virtue. Divinity defines it thus.
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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,
It is a gift of God's Spirit, and a part of regeneration, whereby a man is made apt and able to deny all ungodliness and worldly Lustiest,
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and to live soberly, righteously, and godly in this present world. And to doe thus, is to doe vertuously.and to live soberly, righteously, and godly in this present world. And to do thus, is to do virtuously.
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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.
For confirmation of this truth, First I will give you Some Examples of virtuous women, both out of the old and new Testament, who Are commended by the holy Ghost for doing virtuously.
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Jael the wife of Heber the Ken••e, is much commended by the Prophetesse for her courage in killing Sisera. Jael the wife of Heber the Ken••e, is much commended by the Prophetess for her courage in killing Sisera.
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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.Abigal, the wife of Nabal the Carmelite, is praised for her discretion, and is said to be a woman of good understanding: and David Blesses her and her Advice, whereby she preserved her Whole family from ruin.
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The vertues of Ruth, Naomies daughter in law, were generally taken notice of, and she therefore honoured of all the people.
The Virtues of Ruth, Naomies daughter in law, were generally taken notice of, and she Therefore honoured of all the people.
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The holy women in old time are commended for trusting in God, adorning themselves modestly, and for subjection to their husbands.
The holy women in old time Are commended for trusting in God, adorning themselves modestly, and for subjection to their Husbands.
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Our Saviour doth largely commend the sinfull penitent woman in the seventh of Saint Lukes Gospell, and in the next chapter, Mary Magdalen, Ioanna and Susanna, are noted and commended for their liberality toward Christ:
Our Saviour does largely commend the sinful penitent woman in the seventh of Saint Lukes Gospel, and in the next chapter, Marry Magdalen, Joanna and Susanna, Are noted and commended for their liberality towards christ:
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They ministred to him of their owne substance. They ministered to him of their own substance.
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And what shall I say more? for the time would faile me to tell of Rebekah, Deborah, Hannah, Lydia, Priscilla, Doreas, Tryphena, and Tryphosa; and above all, the blessed Virgin Mary, our Lords Mother.
And what shall I say more? for the time would fail me to tell of Rebekah, Deborah, Hannah, Lydia, Priscilla, Doreas, Tryphena, and Tryphosa; and above all, the blessed Virgae Marry, our lords Mother.
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The like instances may be given of men also: as of Hananiah, of whom it is said, That he feared God above many.
The like instances may be given of men also: as of Hananiah, of whom it is said, That he feared God above many.
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And of Josiah it is recorded, That like unto him, there was no King before him,
And of Josiah it is recorded, That like unto him, there was no King before him,
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neither arose there after him, any like unto him. Or Iob, God himselfe speakes thus to Satan.neither arose there After him, any like unto him. Or Job, God himself speaks thus to Satan.
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Hast thou considered my servant Iob, how there is none like him in all the earth? Hast thou considered my servant Job, how there is none like him in all the earth?
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The second proofe of the point is from Gods Promises: he hath engaged himselfe that such as live vertuously, shall bee praised;
The second proof of the point is from God's Promises: he hath engaged himself that such as live virtuously, shall be praised;
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see the verse before my Text. Her children rise up, and call her blessed, her husband also and he shall praise her:
see the verse before my Text. Her children rise up, and call her blessed, her husband also and he shall praise her:
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and the verse after my text, A woman that feareth the Lord, she shall be praised. and the verse After my text, A woman that fears the Lord, she shall be praised.
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So also he saith elsewhere, A gratious woman retaineth honour: and againe, The memory of the just is blessed; So also he Says elsewhere, A gracious woman retaineth honour: and again, The memory of the just is blessed;
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and the Prophet David likewise saith, The righteous shall be had in everlasting remembrance. Thirdly, God hath given commandement to commend and praise those that live vertuously.
and the Prophet David likewise Says, The righteous shall be had in everlasting remembrance. Thirdly, God hath given Commandment to commend and praise those that live virtuously.
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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. Give her of the fruit of her hands, and let her works praise her in the gates, (Says the holy Ghost in the last verse of this Chapter) that is, praise her for her works publicly.
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See a generall command given by Paul, Render to all their dues, tribute to whom tribute, honour to whom honour. See a general command given by Paul, Render to all their dues, tribute to whom tribute, honour to whom honour.
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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.
Now that honour is the due reward of virtue. First, heathen men saw and taught. Aristotle in the second book of his Ethics, Teaches, that praise is due to virtue.
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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 vertue.
He Says 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 virtue.
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Againe, another saith, Incense is due to the gods, and so is praise to good men:
Again, Another Says, Incense is due to the God's, and so is praise to good men:
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yea, they esteemed this a point of honesty. It is an honest thing (saith one of them) to commend wel-doing:
yea, they esteemed this a point of honesty. It is an honest thing (Says one of them) to commend welldoing:
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now honesty standeth (you know) in giving every man his owne. But to let heathens passe.
now honesty Stands (you know) in giving every man his own. But to let Heathens pass.
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Secondly, the holy Ghost hath tyed praise to vertue. The Apostle Paul saith, If there be any vertue, if there be any praise:
Secondly, the holy Ghost hath tied praise to virtue. The Apostle Paul Says, If there be any virtue, if there be any praise:
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implying, that where there is vertue, there must be also praise.
implying, that where there is virtue, there must be also praise.
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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 woman had done to him, be told for a memoriall of her.
I will conclude this proof with that notable place in the 26. of Matthew, where christ gives command, that wheresoever the Gospel should be preached, there should also that, that the woman had done to him, be told for a memorial of her.
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Fourthly and lastly, there is good use of praising those that do vertuously, much profit may redound hereby. First, to the praisers themselves.
Fourthly and lastly, there is good use of praising those that do virtuously, much profit may redound hereby. First, to the praisers themselves.
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One saith, To praise the good, profiteth not the praised, but the praisers:
One Says, To praise the good, profiteth not the praised, but the praisers:
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for who will not be moved to labour for that good in themselves, which they commend in others?
for who will not be moved to labour for that good in themselves, which they commend in Others?
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Secondly, to such as heare them praised: for they by this meanes will be stirred up.
Secondly, to such as hear them praised: for they by this means will be stirred up.
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1 To Thanksgiving to God, for giving such grace unto men.
1 To Thanksgiving to God, for giving such grace unto men.
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We give thankes (saith Saint Paul) to God, and the Father of our Lord and Saviour Iesus Christ, We give thanks (Says Faint Paul) to God, and the Father of our Lord and Saviour Iesus christ,
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since we heard of your faith in Christ Iesus, and of the love which ye have to all the Saints. since we herd of your faith in christ Iesus, and of the love which you have to all the Saints.
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And this effect we finde also of the liberality of the Corinthians;
And this Effect we find also of the liberality of the Corinthians;
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For the administration of the service of theirs not onely supplyed the want of the Saints, For the administration of the service of theirs not only supplied the want of the Saints,
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but was abundant also by many thankesgivings to God:
but was abundant also by many thanksgivings to God:
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while by the experiment of that ministration, others glorified God for their professed subjection to the Gospell of Christ, &c. Thus praise comes to be referred to the Author of all things praise-worthy. while by the experiment of that ministration, Others glorified God for their professed subjection to the Gospel of christ, etc. Thus praise comes to be referred to the Author of all things praiseworthy.
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2 To imitate what they heare praised:
2 To imitate what they hear praised:
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your zeale, (saith Saint Paul to the Corinthians) hath provoked very many: for as fire when it is •raked into, sends forth greater heate, your zeal, (Says Faint Paul to the Corinthians) hath provoked very many: for as fire when it is •raked into, sends forth greater heat,
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and light to them that sit about it:
and Light to them that fit about it:
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and as pretious oyntment, if it be stirred or poured fourth, doth cast a sweeter smell to all those that are neere it:
and as precious ointment, if it be stirred or poured fourth, does cast a Sweeten smell to all those that Are near it:
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even so the praises of vertuous and godly persons, being mentioned, will yeeld no small edification to those that heare them.
even so the praises of virtuous and godly Persons, being mentioned, will yield no small edification to those that hear them.
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Before I come to application, I will briefly answer this question: namely, Whether ought we rather to praise the living, or the dead for wel-doing?
Before I come to application, I will briefly answer this question: namely, Whither ought we rather to praise the living, or the dead for welldoing?
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Answ. We have Christs example for both, and therefore both are undoubtedly lawfull, Matth. 8.10. we finde him praising the living.Answer We have Christ Exampl for both, and Therefore both Are undoubtedly lawful, Matthew 8.10. we find him praising the living.
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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: I have not found (Says he, speaking of the Cenmrion) so great faith, no not in Israel, John 5.35. he gives an illustrious encomium of the dead:
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for speaking there of John, whom Herod had beheaded, he saith, Hee was a burning and a shining light for speaking there of John, whom Herod had beheaded, he Says, He was a burning and a shining Light
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But of the two it is safer, and lesse subject to exception and danger, to praise the dead,
But of the two it is safer, and less Subject to exception and danger, to praise the dead,
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and more profitable for two reasons, ( Ambrose gives them) because then (saith he) fla•tery will not move the praiser, nor vaineglory tempt the praised.
and more profitable for two Reasons, (Ambrose gives them) Because then (Says he) fla•tery will not move the praiser, nor vainglory tempt the praised.
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Therefore Ecclesiasticus adviseth us to judge none blessed before their death. Wee may best commend the Saylers happinesse, when hee is arrived at the haven:
Therefore Ecclesiasticus adviseth us to judge none blessed before their death. we may best commend the Sailors happiness, when he is arrived At the Haven:
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and the Souldiers valour when he hath wonne the field. This doctrine is pregnant, of profitable uses.
and the Soldiers valour when he hath won the field. This Doctrine is pregnant, of profitable uses.
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It may serve by way of inference to informe our judgements. 1 That it is not sufficient to have the theory or knowledge of vertue onely,
It may serve by Way of Inference to inform our Judgments. 1 That it is not sufficient to have the theory or knowledge of virtue only,
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but practice must be added to speculation.
but practice must be added to speculation.
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It is not vertue to know good and evill, but to doe good, and eschew evill.
It is not virtue to know good and evil, but to do good, and eschew evil.
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Our Saviour saith, Jf ye know these things, happy are ye if ye doe them. Againe he saith, Blessed are they that heare the word of God and keepe it:
Our Saviour Says, If you know these things, happy Are you if you do them. Again he Says, Blessed Are they that hear the word of God and keep it:
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implying, that the knowledge of Gods word, and bare understanding of the mysteries of salvation, maketh no man happy:
implying, that the knowledge of God's word, and bore understanding of the Mysteres of salvation, makes no man happy:
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but who so looketh into the perfect law of liberty, and continueth therein, hee being not a forgetfull hearer,
but who so looks into the perfect law of liberty, and Continueth therein, he being not a forgetful hearer,
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but a doer of the worke, this m•n shall be blessed in his deed. Reade Matth. 7.24. to the end.but a doer of the work, this m•n shall be blessed in his deed. Read Matthew 7.24. to the end.
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2 That it is not enough to speake well, but wee must also doe well.
2 That it is not enough to speak well, but we must also do well.
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The Scribes and Pharises have this brand of hypocrisie set upon them by our Saviour Christ.
The Scribes and Pharisees have this brand of hypocrisy Set upon them by our Saviour christ.
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They say and doe not, Matth. 23.3. Too many in our dayes are like those Scribes and Pharises; They say and do not, Matthew 23.3. Too many in our days Are like those Scribes and Pharisees;
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for though their tongues be steept in religion, yet their lives are stained with foule abhominations, to the great scandall of their glorious profession.
for though their tongues be steeped in Religion, yet their lives Are stained with foul abominations, to the great scandal of their glorious profession.
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Let not these men thinke that God is any whit at all pleased to heare them speake piously of him,
Let not these men think that God is any whit At all pleased to hear them speak piously of him,
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and his kingdome, and the righteousnesse thereof, while they refuse to admit his kingdome into their hearts,
and his Kingdom, and the righteousness thereof, while they refuse to admit his Kingdom into their hearts,
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and to expresse the power of it in their lives. Nay, he is greatly herewith offended.
and to express the power of it in their lives. Nay, he is greatly herewith offended.
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What hast thou (saith he) to doe, to take my covenant in thy mouth, seeing thou hatest instruction, What hast thou (Says he) to do, to take my Covenant in thy Mouth, seeing thou Hatest instruction,
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and casteth my words behinde thee, and livest unjustly and unchastly? The Israelites spake well to Moses by Gods owne testimony.and Cast my words behind thee, and Livest unjustly and unchastely? The Israelites spoke well to Moses by God's own testimony.
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They have well said in all that they have spoken; They have well said in all that they have spoken;
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but he wisheth, Oh that there were such an heart in them, that they would feare me and keepe my Commandements. but he wishes, O that there were such an heart in them, that they would Fear me and keep my commandments.
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They proved afterward such as Paul speakes of, who professed they knew God, but in their workes they denyed h•m, being abhominable, disobedient,
They proved afterwards such as Paul speaks of, who professed they knew God, but in their works they denied h•m, being abominable, disobedient,
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and to every good worke reprobate. and to every good work Reprobate.
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3 That we must not content our selves to doe vertuous and religious workes, but wee must have a care that we doe them in a vertuous and religious manner.
3 That we must not content our selves to do virtuous and religious works, but we must have a care that we do them in a virtuous and religious manner.
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First therefore they must proceed from a good root and fountaine, even a principle of regeneration within.
First Therefore they must proceed from a good root and fountain, even a principle of regeneration within.
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A corrupt tree cannot bring forth good fruit. A corrupt tree cannot bring forth good fruit.
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And to them that are defiled and unbeleeving, is nothing pure, but their best workes are defiled in Gods eyes.And to them that Are defiled and unbelieving, is nothing pure, but their best works Are defiled in God's eyes.
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Secondly, they must be done in obedience to Gods command. Respect to his will must be the ground and motive of our working. Secondly, they must be done in Obedience to God's command. Respect to his will must be the ground and motive of our working.
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Thirdly, Gods glory must be our utmost end: Whatsoever we doe, we must doe all to his glory.
Thirdly, God's glory must be our utmost end: Whatsoever we do, we must do all to his glory.
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Jf any man speake, let him speake as the Oracles of God;
If any man speak, let him speak as the Oracles of God;
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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. if any man minister, let him do it as of the ability which God hath given him, that God in all things may be glorified.
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Fourthly, wee must be abundant alwayes in good workes, unwearied in wel-doing.
Fourthly, we must be abundant always in good works, unwearied in welldoing.
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And finally, when we have done all that we can, we must say we are unprofitable servants, wee have done but that which was our duty to doe.
And finally, when we have done all that we can, we must say we Are unprofitable Servants, we have done but that which was our duty to do.
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4 That we ought not to content our selves with an ordinary measure of grace and vertue,
4 That we ought not to content our selves with an ordinary measure of grace and virtue,
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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.
but we must seek to excel Others, like this woman in my Text, who excelled all other daughters that did virtuously. It is the Apostles injunction. Seek that you may excel.
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And againe, See that ye walke exactly or precisely, not as the ordinary sort of Professors walke.
And again, See that you walk exactly or precisely, not as the ordinary sort of Professors walk.
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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 patterne:
Our Saviour Says, That if you salute your brothers only, what do you more than Others? implying, that we must exceed Others in welldoing, setting God himself before us as our pattern:
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Be ye perfect, even as your Father which is in heaven is perfect. 5 That we ought not to praise, but rather to reprove and condemne vitious persons.Be you perfect, even as your Father which is in heaven is perfect. 5 That we ought not to praise, but rather to reprove and condemn vicious Persons.
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The Apostle speaking of some disorders among the Corinthians, saith thus, Shall I praise you in this? I praise you not.
The Apostle speaking of Some disorders among the Corinthians, Says thus, Shall I praise you in this? I praise you not.
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As who should say, I have no warrant to commend such as walke disorderly. Salomon saith, That they that forsake the law, praise the wicked;
As who should say, I have no warrant to commend such as walk disorderly. Solomon Says, That they that forsake the law, praise the wicked;
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branding them with a marke of Apostasie from Gods law, that speake well of evill men.
branding them with a mark of Apostasy from God's law, that speak well of evil men.
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Against these the Prophet pronounceth a woe. Woe (saith he) to them that call good evill, and evill good. Against these the Prophet pronounceth a woe. Woe (Says he) to them that call good evil, and evil good.
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These doe what in them lyeth, to make Gods commination of none effect. For he hath threatned, that the name of the wicked shall rot and stinke.
These doe what in them lies, to make God's commination of none Effect. For he hath threatened, that the name of the wicked shall rot and stink.
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Let not therefore ungodly ones, who have neither the habit nor the exercise of any grace or vertue in them, whose soules serve for no other use, then the soules of swine;
Let not Therefore ungodly ones, who have neither the habit nor the exercise of any grace or virtue in them, whose Souls serve for no other use, then the Souls of Swine;
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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:
to keep their bodies from Putrifying (as if they were born for no other end than to consume God's good creatures) expect any praise either in life or death, except it be from Flatterers:
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for as to them who continue patiently in weldoing, shall be glory and honour:
for as to them who continue patiently in welldoing, shall be glory and honour:
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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.
so to them who obey not the truth, but obey unrighteousness, shall be shame and confusion of face, both Here and hereafter. Reade Jeremiah 22.17.18.19. Job expostulates thus with his Friends, Will you speak wickedly for God, and talk deceitfully for him? If we may not speak falsely to Glorify God, much less may we to Glorify men.
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Thus should we justifie the wicked, and so make our selves abhomination unto God.
Thus should we justify the wicked, and so make our selves abomination unto God.
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Nay, 'tis dangerous for men to affect and receive praise and glory, when they deserve it not. Reade Acts 12.22.23. 6 That such as unfainedly desire and endeavour to doe vertuously, shall not faile to have praise both of God and men.
Nay, it's dangerous for men to affect and receive praise and glory, when they deserve it not. Reade Acts 12.22.23. 6 That such as unfeignedly desire and endeavour to do virtuously, shall not fail to have praise both of God and men.
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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,
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 Joseph's was) yet he will bring forth their righteousness as the Light,
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and their judgement as the noone day. and their judgement as the noon day.
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The Apostle Paul saith, hee that is a Iew inwardly, (that is really religious, who hath the inward power of godlinesse,
The Apostle Paul Says, he that is a Iew inwardly, (that is really religious, who hath the inward power of godliness,
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as well as the outward forme) shall have praise of God. And this indeed is the true praise.
as well as the outward Form) shall have praise of God. And this indeed is the true praise.
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For not he that commendeth himselfe (saith Saint Paul) is approved, but whom the Lord commendeth. Secondly, of men. For not he that commends himself (Says Faint Paul) is approved, but whom the Lord commends. Secondly, of men.
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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. Men will praise thee, (Says the Psalmist when thou dost well to thy self. Now a man then does good to himself when he does virtuously.
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And not onely the common sort of men, but also Magistrates and men in high place will commend and encourage us.
And not only the Common sort of men, but also Magistrates and men in high place will commend and encourage us.
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The Apostle Paul saith that Rulers are not a terrour to good workes, but to evill:
The Apostle Paul Says that Rulers Are not a terror to good works, but to evil:
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will thou then not be afraid of the power? doe that which is good, and thou shalt have praise for the same. will thou then not be afraid of the power? do that which is good, and thou shalt have praise for the same.
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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;
To come to the occasion in hand, for I must wave all other general uses for want of time) by this that hath been said, it may appear, that I have warrant sufficient, signed with God's own hand, to speak in the praise and commendation of this young Gentlewoman, whose funeral Rites we now celebrate;
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forasmuch as she hath deserved praise, having not onely done vertuously, but excelled all others of her sexe and age (take them both together) that I ever heard or knew of:
forasmuch as she hath deserved praise, having not only done virtuously, but excelled all Others of her sex and age (take them both together) that I ever herd or knew of:
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for when shee dyed, shee was little more then twelve yeares of age.
for when she died, she was little more then twelve Years of age.
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And besides, all that hath beene spoken for the lawfulnesse and conveniencie of this practise of praising the dead, I have for my patterne and precedents herein, not onely many late divines, who have in those funerall Sermons which they preached at the burials of godly persons, beene exceeding large in their commendations,
And beside, all that hath been spoken for the lawfulness and conveniency of this practice of praising the dead, I have for my pattern and precedents herein, not only many late Divines, who have in those funeral Sermons which they preached At the burials of godly Persons, been exceeding large in their commendations,
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and were never yet excepted against for flattery.
and were never yet excepted against for flattery.
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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 many ancient Father's, who not only in their consolatory Letters written to them which lost their Friends, have inserted large praises of them:
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but also in their Sermons at their funerals have done the like.
but also in their Sermons At their funerals have done the like.
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Among others, Ierome is most noted, who although he call flatterers sparkles of the divell, yet none ever more exceeded in the commendation of any,
Among Others, Jerome is most noted, who although he call Flatterers sparkles of the Devil, yet none ever more exceeded in the commendation of any,
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then he of that vertuous and godly Matron Paula, both in his Sermon which he preached at her buriall in Bethlehem, in a very great assembly of sundry nations,
then he of that virtuous and godly Matron Paula, both in his Sermon which he preached At her burial in Bethlehem, in a very great assembly of sundry Nations,
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and also in his Epistle written ad Eustochium, which hee entituleth, the Epitaph of Paula.
and also in his Epistle written and Eustochium, which he entitleth, the Epitaph of Paula.
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True it is (as they teach in Schooles) that to praise a man for that which is not praise worthy, True it is (as they teach in Schools) that to praise a man for that which is not praise worthy,
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or more then is meet, or not for a right end, is sinfull and cannot be justified:
or more then is meet, or not for a right end, is sinful and cannot be justified:
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but with due cautions to commend, cannot be justly censured. I will not therefore put on that resolution which Cicero once did;
but with due cautions to commend, cannot be justly censured. I will not Therefore put on that resolution which Cicero once did;
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I will not, said he, be a prais•r, lest I should seeme a flatterer;
I will not, said he, be a prais•r, lest I should seem a flatterer;
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for so I should not onely wrong the dead, (in robbing her of her due honour,
for so I should not only wrong the dead, (in robbing her of her due honour,
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although she being received into the society of Saints in heaven, needeth not our praises, more than our prayers,) but I should also deale perfidiously both with God and you.
although she being received into the society of Saints in heaven, needs not our praises, more than our Prayers,) but I should also deal perfidiously both with God and you.
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First, with God, in hiding a glorious candle under a bushell which he lighted for others to see and worke by;
First, with God, in hiding a glorious candle under a bushel which he lighted for Others to see and work by;
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and whose command to his Apostles I have just cause in this case to apply to my selfe.
and whose command to his Apostles I have just cause in this case to apply to my self.
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What I tell you in darkenesse, that speake ye in light, and what ye heare in the eare, that preach upon the houses. What I tell you in darkness, that speak you in Light, and what you hear in the ear, that preach upon the houses.
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Secondly, with you, in keeping from you that pretious treasure which may haply enrich you for ever.
Secondly, with you, in keeping from you that precious treasure which may haply enrich you for ever.
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One compares the words of Saints to pure silver; the more you have of them, the wealthier you are.
One compares the words of Saints to pure silver; the more you have of them, the wealthier you Are.
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Our Saviour cals them pearles: and Salomon sayes they are like apples of gold in pictures of silver. Our Saviour calls them Pearls: and Solomon Says they Are like Apples of gold in pictures of silver.
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Sure I am, all that heard this childe speake oft in her health, but especially the day before,
Sure I am, all that herd this child speak oft in her health, but especially the day before,
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and that they shod died, (as the sun shines most gloriously at his sorting) did wonder at her gratious words,
and that they shod died, (as the sun shines most gloriously At his sorting) did wonder At her gracious words,
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and might well say, never childe spake like this childe:
and might well say, never child spoke like this child:
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so that we who heard her utter such divine saying•, so roundly, and in such an emphaticall manner, were forced to cry c•••;
so that we who herd her utter such divine saying•, so roundly, and in such an emphatical manner, were forced to cry c•••;
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Doubtlesse wee have heard strange things to day. Doubtless we have herd strange things to day.
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Neither 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•:
Neither 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 you shall speak•:
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for it is not you that speake, but the holy Ghost. You know our Saviours saying to the Pharise•: for it is not you that speak, but the holy Ghost. You know our Saviors saying to the Pharise•:
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teaching us thereby to judge of the heart by the mouth, i• •he life give not the tongue the lye ▪ Out of the aboundance of the heart the 〈 … 〉 speaketh.
teaching us thereby to judge of the heart by the Mouth, i• •he life give not the tongue the lie ▪ Out of the abundance of the heart the 〈 … 〉 speaks.
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A good man out of the good treasure of his heart, bringeth forth good things. A good man out of the good treasure of his heart, brings forth good things.
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The good things which this deare Hand-maid of the Lord brought out of the treasure of her heart, argued it to be truely good.
The good things which this deer Handmaid of the Lord brought out of the treasure of her heart, argued it to be truly good.
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The chaine of Christian graces spoken of by Peter, did adorne and beautifie her sweet spirit: The chain of Christian graces spoken of by Peter, did adorn and beautify her sweet Spirit:
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neither was any one linke of that golden chaine wanting in her, as might easily be evinced by demonstrative evidences.
neither was any one link of that golden chain wanting in her, as might Easily be evinced by demonstrative evidences.
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But my purpose is onely to instance in three of those graces:
But my purpose is only to instance in three of those graces:
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whereof when ye have heard undoubted proof, ye may then doe like him, who by the length and bignesse of Hercules his foot, gathered the proportion of his whole body.
whereof when you have herd undoubted proof, you may then do like him, who by the length and bigness of Hercules his foot, gathered the proportion of his Whole body.
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The graces or vertues I shall instance in, are knowledge, piety, and patience: they are the Cardinall graces on which all others hang and turne,
The graces or Virtues I shall instance in, Are knowledge, piety, and patience: they Are the Cardinal graces on which all Others hang and turn,
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and these were very evidently discernable in her, even to such as had but halfe an eye.
and these were very evidently discernible in her, even to such as had but half an eye.
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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,
And First to give Some evidences of her knowledge, the Apostle Taxes certain women in his time, who were always learning, and never able to come to the knowledge of the truth, whom he Therefore calls silly women. She was none of those women,
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but might truely say with David; J have more understanding than all my teachers, J understand more then the Ancients.
but might truly say with David; J have more understanding than all my Teachers, J understand more then the Ancients.
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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:
And the truth of this appears by the Confessi of her best Teachers, that they never received so much edification by any of her Years, as by her words:
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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.
as also of the Doctor that was with her, who professed that he never herd any child speak with more judgement in all his life.
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She did indeed desire to be instructed by mee, her words were these.
She did indeed desire to be instructed by me, her words were these.
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J pray you tell mee what course I shall take to live this short time that I have to live, J pray you tell me what course I shall take to live this short time that I have to live,
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as I ought? Deare soule, I needed to receive instruction of thee. God saw my need, and therefore sent me seasonably unto thee:as I ought? Dear soul, I needed to receive instruction of thee. God saw my need, and Therefore sent me seasonably unto thee:
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and I have learned of thee, better then ever I did before, both how to live, and dye happily.
and I have learned of thee, better then ever I did before, both how to live, and die happily.
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The Apostle exhorts us to be children in malice; not so in understanding. But oh that we were all like this childe in understanding!
The Apostle exhorts us to be children in malice; not so in understanding. But o that we were all like this child in understanding!
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For such was her knowledge, farre beyond her yeares, not confused, but distinct; not swelling, but humbling;
For such was her knowledge, Far beyond her Years, not confused, but distinct; not swelling, but humbling;
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not like the light of the Moon, but of the Sunne: a favorie affecting and hearing knowledge:
not like the Light of the Moon, but of the Sun: a favory affecting and hearing knowledge:
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it warmed her owne heart, and ours also. Take one proofe of her knowledge in religion, long before her sicknesse.
it warmed her own heart, and ours also. Take one proof of her knowledge in Religion, long before her sickness.
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When the Nurses childe in the house was drowned, and the Mother mourned sore for it, she gave her this grave counsell:
When the Nurse's child in the house was drowned, and the Mother mourned soar for it, she gave her this grave counsel:
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Seeing Gods will is done in taking away your childe, take heed of offending God by murmuring: Seeing God's will is done in taking away your child, take heed of offending God by murmuring:
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doe we not daily pray that Gods will may be done? and therefore wh•• it is done, we should bee content. do we not daily pray that God's will may be done? and Therefore wh•• it is done, we should be content.
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Heare also some passages in her sicknesse, which prove that she was indeed indued with sound knowledge and judgement.
Hear also Some passages in her sickness, which prove that she was indeed endued with found knowledge and judgement.
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Being asked occasionally whether Christ would heale her of her sicknesse, seeing he never refused to heale any;
Being asked occasionally whither christ would heal her of her sickness, seeing he never refused to heal any;
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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.
She answered, J believe that he can do it, but J cannot believe that he will heal the sickness of my body, but by death.
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Againe, being asked whether she thought God afflicted her in anger, or in love;
Again, being asked whither she Thought God afflicted her in anger, or in love;
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She answered, Truely J cannot tell, but J know he hath cause to doe it in anger.
She answered, Truly J cannot tell, but J know he hath cause to do it in anger.
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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,
Again, telling us how Satan had long tempted her to doubt of her salvation, She said, her hope was that she did belong to God,
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because Satan was so busie with her. Because Satan was so busy with her.
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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,
The second grace or virtue that evidenced it self in her, and wherein we should all labour to imitate her, was piety or godliness, which ••th the promise of this life,
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and that which is to come.
and that which is to come.
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And it consists of three parts, or there are three graces required to make one truely pious:
And it consists of three parts, or there Are three graces required to make one truly pious:
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viz. 1 Selfe-denyall. 2 Sanctification. 3 Devotion. 1 Selfe-deniall, the necessity whereof appeares by these speeches of our Saviour:
viz. 1 Self-denial. 2 Sanctification. 3 Devotion. 1 Self-denial, the necessity whereof appears by these Speeches of our Saviour:
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If any man will come after me, let him deny himselfe; and againe, if any man come to me, and hate not his Father and Mother, If any man will come After me, let him deny himself; and again, if any man come to me, and hate not his Father and Mother,
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and Wife and Children, and Brethren and Sisters; yea, and his owne life also, he cannot be my disciple. and Wife and Children, and Brothers and Sisters; yea, and his own life also, he cannot be my disciple.
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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.
That this grace was not only in truth, but in a great measure in her, will appear if we Consider five sorts of things wherein she had denied her self.
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1 All earthly profits and contentments. It was my first question to her;
1 All earthly profits and contentment's. It was my First question to her;
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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.
Are you willing to leave the world? her answer was, yea truly, for I see nothing in this world that should move me to desire to live.
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2 Bodily ease and freedome from paine: for being almost tyred with a lingring sicknesse, and this question put to her;
2 Bodily ease and freedom from pain: for being almost tired with a lingering sickness, and this question put to her;
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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,
Whither had you rather continue in this misery still, or commit a sin to be released of it? Shee answered cheerfully, J had rather continue thou sick as J am,
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then commit any sinne to •e well. 3 Her Parents:then commit any sin to •e well. 3 Her Parents:
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for being asked whether shee were willing to leave her Parents, and goe to Christ, She answered, I love my Father and my Mother dearely,
for being asked whither she were willing to leave her Parents, and go to christ, She answered, I love my Father and my Mother dearly,
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but J love them lower then Christ. 4 Her owne merits and righteousnesse:but J love them lower then christ. 4 Her own merits and righteousness:
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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.
for when I demanded of her what ground of hope she had to go to heaven, her answer was, My hope is in the death and resurrection of Iesus christ.
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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 have you nothing on your self, said I, to take Comfort in? No truly, said she, I find no good At all in my self,
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but a great deale of evill. 5 Her life.but a great deal of evil. 5 Her life.
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She never smiled but twise in her sicknesse, (that I took notice of) and both those smiles were at the mention of her death.
She never smiled but twice in her sickness, (that I took notice of) and both those smiles were At the mention of her death.
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Once when I told her, that death would cure her of al her infirmities:
Once when I told her, that death would cure her of all her infirmities:
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oh I, said she, and smiled, and my desire is to dye, which is farre better than to live. o I, said she, and smiled, and my desire is to die, which is Far better than to live.
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Againe, I asked her, whether had you rather (if you might have your choise) recover,
Again, I asked her, whither had you rather (if you might have your choice) recover,
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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,
and be matched to the greatest Noble man in the world, or die and be matched with christ? She smiled again, and said, I had rather die,
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for there is no difference betweene them; you meane, no comparison, said I: yea, said she, There is no comparison betweene the greatest Lord, and Iesus Christ;
for there is no difference between them; you mean, no comparison, said I: yea, said she, There is no comparison between the greatest Lord, and Iesus christ;
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I meaned there is great difference. The second part or branch of piety, is Sanctification or regeneration, which is nothing else,I meaned there is great difference. The second part or branch of piety, is Sanctification or regeneration, which is nothing Else,
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but a stamping of the Image of God upon the soule, and the writing of his law in the heart;
but a stamping of the Image of God upon the soul, and the writing of his law in the heart;
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a partaking of the divine nature: a spirituall principle or divine instinct, inclining the soule upward unto God.
a partaking of the divine nature: a spiritual principle or divine instinct, inclining the soul upward unto God.
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That she was partaker of this new birth, and had an heart throughly sanctified, will appeare by two things.
That she was partaker of this new birth, and had an heart thoroughly sanctified, will appear by two things.
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1 She was throughly humbled for her sinnes:
1 She was thoroughly humbled for her Sins:
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for She complained that she had forsaken God, and broken that covenant which she made with him in Baptisme,
for She complained that she had forsaken God, and broken that Covenant which she made with him in Baptism,
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and therefore deserved no comfort thence. and Therefore deserved no Comfort thence.
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She feared that though she mourned for sinne, yet God would not accept it, because she was not grieved enough. She feared that though she mourned for sin, yet God would not accept it, Because she was not grieved enough.
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She said, moreover, that she was weary and laden with sinne, more than with sicknesse. She said, moreover, that she was weary and laden with sin, more than with sickness.
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Finally, being exhorted to call to minde for her comfort, the promises of the Gospell, she answered with griefe, and iterated it;
Finally, being exhorted to call to mind for her Comfort, the promises of the Gospel, she answered with grief, and iterated it;
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Truely I have beene much too blame in neglecting to reade the Scriptures. These and many more signes she had of a soule savingly humbled for her sinnes.Truly I have been much too blame in neglecting to read the Scriptures. These and many more Signs she had of a soul savingly humbled for her Sins.
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2 There appeared divers expressions of divine and gratious impressions in her, which were infallible characters of sanctification: as namely, 1 Poverty of spirit:
2 There appeared diverse expressions of divine and gracious impressions in her, which were infallible characters of sanctification: as namely, 1 Poverty of Spirit:
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she complained of her want of grace, saying; she had very little grace, or rather none at all in her.
she complained of her want of grace, saying; she had very little grace, or rather none At all in her.
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2 Her hungring and thirsting after grace: Oh, I would give, said she, any thing for grace.
2 Her hungering and thirsting After grace: O, I would give, said she, any thing for grace.
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3 Her hatred of sinne, and love of Christ, evidenced in some former answers. 4 Her humility mixt with faith;
3 Her hatred of sin, and love of christ, evidenced in Some former answers. 4 Her humility mixed with faith;
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for hearing me say, that her heavenly husband had prepared a place in heaven for her, whither she was hasting;
for hearing me say, that her heavenly husband had prepared a place in heaven for her, whither she was hasting;
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Oh, said she, Let me have the lowest place there, and I shall thinke my selfe happy. O, said she, Let me have the lowest place there, and I shall think my self happy.
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The third thing requisite to make one godly, is Devotion. The third thing requisite to make one godly, is Devotion.
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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:
It is said of Cornelius, that he was a devout man, and so it may be said truly of this child, that she was a devout child:
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for shee held in her judgement, and professed with her mouth, the true religion of God;
for she held in her judgement, and professed with her Mouth, the true Religion of God;
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which gives all to Gods free grace, and leaves man none occasion of boasting in himselfe.
which gives all to God's free grace, and leaves man none occasion of boasting in himself.
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You heard before how freely she renounced all worth in herselfe, and sought for all her comfort out of her selfe, onely in Iesus Christ.
You herd before how freely she renounced all worth in herself, and sought for all her Comfort out of her self, only in Iesus christ.
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Againe, she made conscience of the duties of religion: was fearefull of an oath: strict in sanctifying the Lords day. Again, she made conscience of the duties of Religion: was fearful of an oath: strict in sanctifying the lords day.
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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,
She was frequent in reading the Scriptures, and desirous to hear them read, when she could not read her self, (Because of the soreness of her eyes) and yet she Thought her self too blame,
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because she read no more (as ye heard even now.) She would presse nigh,
Because she read no more (as you herd even now.) She would press High,
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and hearken diligently when any good conference was in hand where she was. She was frequent in prayer, and fervent:
and harken diligently when any good conference was in hand where she was. She was frequent in prayer, and fervent:
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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.
and when it was painful for her to speak, she would ask, may J not pray in Spirit? and answer being made that she might, she did accordingly.
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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.
She would also praise God for his Mercies to her: and in particular for the spiritual comforts which he was pleased to afford unto her.
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And thus shee held on till death deprived her of ability.
And thus she held on till death deprived her of ability.
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The third and last grace wherein she excelled) I had almost sayd all other daughters) was Patience:
The third and last grace wherein she excelled) I had almost said all other daughters) was Patience:
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and whether this grace had not it perfect worke in her, I leave you to judge,
and whither this grace had not it perfect work in her, I leave you to judge,
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when you have heard th•se foure evidences.
when you have herd th•se foure evidences.
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1 She was sensible of Gods correcting hand, and affected with the smart of his rod,
1 She was sensible of God's correcting hand, and affected with the smart of his rod,
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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 appeared by this speech, J am almost even tired with my sickness, but my hope is J am going to a better place,
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as for this world, it is full of misery. 2 She was silent and free from murmuring and ••owardnesse.as for this world, it is full of misery. 2 She was silent and free from murmuring and ••owardnesse.
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I heard them about her say, that notwithstanding the long continuance of her sicknesse, and the paine she suffered by purging and letting bloud,
I herd them about her say, that notwithstanding the long Continuance of her sickness, and the pain she suffered by purging and letting blood,
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yet she was never seene to open her mouth in discontent 〈 ◊ 〉 to be angry or pettish with any that were about her.
yet she was never seen to open her Mouth in discontent 〈 ◊ 〉 to be angry or pettish with any that were about her.
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3 She did justifie God, and cleare him in his dealing with her:
3 She did justify God, and clear him in his dealing with her:
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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,
for being asked, Do you not think God deals very hardly and severely with you in afflicting you so sorely? No truly do I not, said she, but I think he deals with me very well,
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because I have beene so wretched a sinner. Because I have been so wretched a sinner.
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4 She did submit willingly and obediently to Gods will and pleasure, as appeared by these words of hers:
4 She did submit willingly and obediently to God's will and pleasure, as appeared by these words of hers:
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J am very willing, said she, either to live or dye; J am very willing, said she, either to live or die;
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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: for if J live, I hope J shall live a more godly life, and commit less sin of I die, I shall be freed from all sin and ••sery, whereof this world is very full:
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And so she ••ose 〈 ◊ 〉 had the better part. And God was pleased to give her full assurance before her death:
And so she ••ose 〈 ◊ 〉 had the better part. And God was pleased to give her full assurance before her death:
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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.
for hearing mention of the happiness of heaven, she spoke thus, I know that I shall very shortly see and enjoy it: which she did.
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Sic mihi contingat vivere, sicque mori.
Sic mihi contingat vivere, Such Mori.
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I thought it my duty to mention these vertues and graces of this sweet childe of God, my Text calling upon me so to doe.
I Thought it my duty to mention these Virtues and graces of this sweet child of God, my Text calling upon me so to do.
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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.
As for her birth, and favour, and beauty, and riches, (the holy Ghost telling us they Are deceitful and vain) I Thought them not worthy so much as of mention.
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Let that which hath beene said in her commendation, first, cause us all (especially those who are of more yeares,
Let that which hath been said in her commendation, First, cause us all (especially those who Are of more Years,
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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 knowledge, selfe-denyall, sanctification, devotion,
and Far longer standing in the School of Christianity) to blush and be ashamed and confounded in our selves, that we should be thus outstripped in knowledge, self-denial, sanctification, devotion,
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and patience by such a babe in Christ, such a childe in yeares. 2 Let it stirre us up and provoke us to imitation:
and patience by such a babe in christ, such a child in Years. 2 Let it stir us up and provoke us to imitation:
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we reade that our Saviour tooke a childe, and set him in the midst of his Disciples, and said unto them:
we read that our Saviour took a child, and Set him in the midst of his Disciples, and said unto them:
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Except ye be converted, and become as little children, ye shall not enter into the kingdome of heaven. Except you be converted, and become as little children, you shall not enter into the Kingdom of heaven.
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I have after our Saviours example set a childe in the midst of you, and doe assure you, that except ye become like it in those graces & vertues formerly mentioned, ye shall in no wise be saved:
I have After our Saviors Exampl Set a child in the midst of you, and do assure you, that except you become like it in those graces & Virtues formerly mentioned, you shall in no wise be saved:
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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.
yea, this child shall rise up in judgement against you At the last day, and so shall all her gracious Speeches, which I have uttered from her Mouth.
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I will shut up all with a few words of exhortation, unto the worthy Parents of this vertuous childe.
I will shut up all with a few words of exhortation, unto the worthy Parents of this virtuous child.
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Foure things I have (right Worshipfull) to exhort you unto. 1 To search and try your wayes.
Foure things I have (right Worshipful) to exhort you unto. 1 To search and try your ways.
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This we are to doe in what affliction soever we are.
This we Are to do in what affliction soever we Are.
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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, Wherefore (Says the Church) does the living m•n complain, a man for the punishment of his Sins? Let us search and try our ways,
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and turne againe to the Lord. Desire of God, as Iob did, to shew you wherefore he contended with you. and turn again to the Lord. Desire of God, as Job did, to show you Wherefore he contended with you.
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It may be the sinne was overloving of your childe;
It may be the sin was Overloving of your child;
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for that is an ordinary fault even in the best Parent ▪ we see it in David, how exceedingly did hee love a naughty sonne,
for that is an ordinary fault even in the best Parent ▪ we see it in David, how exceedingly did he love a naughty son,
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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:
as appears by his excessive grief At his death? And the King was much moved, and went up to the Chamber over the gate and wept:
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and 〈 ◊ 〉 he went thus, he said, O my sonne Absalom, my sonne, my sonne Absalom, would God I had dyed for thee;
and 〈 ◊ 〉 he went thus, he said, Oh my son Absalom, my son, my son Absalom, would God I had died for thee;
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O Absalom, my sonne, my sonne. Oh Absalom, my son, my son.
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It may be you had a male love to your childe, and offered a female to the Lord.
It may be you had a male love to your child, and offered a female to the Lord.
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2 To be thankfull to Almighty God.
2 To be thankful to Almighty God.
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Saint Paul exhorts us, in all things to give thankes, and to make our requests knowne unto God by prayer and supplication with thankesgiving.
Saint Paul exhorts us, in all things to give thanks, and to make our requests known unto God by prayer and supplication with thanksgiving.
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Iobs example is most worthy of your imitation, who at the losse of his Cattell, Servants,Jobs Exampl is most worthy of your imitation, who At the loss of his Cattle, Servants,
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and Children, said, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.
and Children, said, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord.
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More especially let me exhort you to thankesgiving to God for these three b••ries.
More especially let me exhort you to thanksgiving to God for these three b••ries.
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1 For making you instruments of bringing forth such a childe 〈 ◊ 〉 hath beene described. 1 For making you Instruments of bringing forth such a child 〈 ◊ 〉 hath been described.
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I may say to you, as Saint Paul in another case did to the Romans, Yee have brought forth fruit unto God.
I may say to you, as Saint Paul in Another case did to the Roman, Ye have brought forth fruit unto God.
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2 For arming you with such courage and patience, in bearing so great a losse so quietly and obediently,
2 For arming you with such courage and patience, in bearing so great a loss so quietly and obediently,
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and that you are come to see her committed to the ground, with as much cheerefulnesse,
and that you Are come to see her committed to the ground, with as much cheerfulness,
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as the Husbandman sees his pretious seed cast into the earth, and covered with cloddes: which he values at as high a rate, as that which he reserves at home:
as the Husbandman sees his precious seed cast into the earth, and covered with clods: which he value's At as high a rate, as that which he reserves At home:
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as knowing that though her body lye a while in the grave, yet it shall shortly rise a glorious body,
as knowing that though her body lie a while in the grave, yet it shall shortly rise a glorious body,
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as the Apostle teacheth, Phil. 3.21. Who shall change our vile body, that it may be fashioned like his glorious body:
as the Apostle Teaches, Philip 3.21. Who shall change our vile body, that it may be fashioned like his glorious body:
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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.
and shall shine forth as the Sun, in the Kingdom of her Father. 3 For giving you such cause of patience, and ground of Comfort.
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1 In that he hath removed that thing from you, which might have stollen your hearts from him.
1 In that he hath removed that thing from you, which might have stolen your hearts from him.
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2 In that he gave you such assured evidences of grace in her, before her death; and her assurance of salvation.
2 In that he gave you such assured evidences of grace in her, before her death; and her assurance of salvation.
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3 In taking her away so swee•ly, without the least paine or strugling.
3 In taking her away so swee•ly, without the least pain or struggling.
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4 In infusing such comforts into your soules, even in the time of her dissolution, that you m••• rejoyced for her gaine,
4 In infusing such comforts into your Souls, even in the time of her dissolution, that you m••• rejoiced for her gain,
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then sorrowed for your owne losse.
then sorrowed for your own loss.
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3 To draw nearer unto God, and to have more fellowship with him in his ordinances:
3 To draw nearer unto God, and to have more fellowship with him in his ordinances:
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and you shall finde the comfort of your childe in God, who will be better to you then ten daugthers:
and you shall find the Comfort of your child in God, who will be better to you then ten daughters:
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y••, he will recompence your losses to you, if not in the same, yet in some other kinde,
y••, he will recompense your losses to you, if not in the same, yet in Some other kind,
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as he shall see it best•• his owne glory, and your comfort.
as he shall see it best•• his own glory, and your Comfort.
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4 To bury all your sorrow for her, in the grave with her, and let it rise no more: Put on Davids resolution.
4 To bury all your sorrow for her, in the grave with her, and let it rise no more: Put on Davids resolution.
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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, While the child was yet alive, I fasted and wept, for I said, who can tell whither God will be gracious unto me, that the child may live? But now he is dead,
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wherefore should I fast? can I bring him backe againe? Goe hence with as much comfort,Wherefore should I fast? can I bring him back again? Go hence with as much Comfort,
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as if you had matched her to the greatest prince on earth.
as if you had matched her to the greatest Prince on earth.
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Doe as the wise man counselleth, Goe thy way, eate thy bread with joy, and drinke thy wine with a merry heart, for God accepteth thy works.
Doe as the wise man counselleth, Go thy Way, eat thy bred with joy, and drink thy wine with a merry heart, for God Accepteth thy works.
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Let thy garments alwaies be white, and let thy head lacke no oyle. You rejoyced on the day of her birth: why then rejoyce now;Let thy garments always be white, and let thy head lack no oil. You rejoiced on the day of her birth: why then rejoice now;
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for the day of death is the soules birth-day.
for the day of death is the Souls birthday.
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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.
And the Preacher Telleth us (speaking only of such as she was) That the day of their death is better then the day of their birth.
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I will conclude all with that advise of Nehemiah: Goe your way, mourne not, neither be sorry: I will conclude all with that Advice of Nehemiah: Go your Way, mourn not, neither be sorry:
pns11 vmb vvi d p-acp cst n1 pp-f np1: vvb po22 n1, vvi xx, av-dx vbi j:
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for the joy of the Lord is your strength. FINIS.for the joy of the Lord is your strength. FINIS.
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