A funeral sermon for the Right Honourable, the Lady Frances Digby, who deceased at Coles-Hall in Warwickshire, on the 29th of September, 1684 by John Kettlewell ... Kettlewell, John, 1653-1695. 1684 Approx. 50 KB of XML-encoded text transcribed from 20 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A47297 Wing K368 ESTC R657 12952544 ocm 12952544 95988 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47297) Transcribed from: (Early English Books Online ; image set 95988) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:35) A funeral sermon for the Right Honourable, the Lady Frances Digby, who deceased at Coles-Hall in Warwickshire, on the 29th of September, 1684 by John Kettlewell ... Kettlewell, John, 1653-1695. [6], 33 p. Printed for Robert Kettlewell, London : 1684. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Digby of Geashill, Francis Noel Digby, -- Baroness, 1660 or 61-1684. Funeral sermons. Sermons, English -- 17th century. 2004-05 TCP Assigned for keying and markup 2004-05 Apex CoVantage Keyed and coded from ProQuest page images 2004-06 Mona Logarbo Sampled and proofread 2004-06 Mona Logarbo Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion A Funeral Sermon FOR THE RIGHT HONOURABLE , THE Lady Frances Digby , Who Deceased At Coles-Hall in Warwickshire , on the 29th of September , 1684. BY JOHN KETTLEWELL , Vicar of Coles-Hill in Warwickshire . LONDON , Printed for Robert Kettlewell at the Hand and Scepter over against St. Dunstans Church in Fleetstreet . MDCLXXXIV . TO THE RIGHT HONOURABLE , Simon Lord Digby , BARON DIGBY Of GEASHILL . My Lord , IN compliance with Your Lordships Desire , I here present You with this faint Portraicture of your Dear , and Excellent Lady . Those rare Virtues , that endow'd her Noble Soul , had mightily endear'd her Person , and will always embalm her Memory , among those that knew her . But as they rendred her a Blessing to this , so they prepared her for the Converse of Angels , and Blessed Spirits in a better Place : And to compleat all his other Mercies , God has Crown'd all his Graces in her , which were ripe for Glory , by taking her to be Happy with himself . Had he lent us the Blessing for a longer Time , her Life would have been most truly instructing , and had the daily use and benefit of a Sermon . But since it has pleased him to take away the Original , 't is pity the World should want the Copy too , and lose the Benefit of her Example . Your Lordship has already reaped much Profit , and is still in hope to receive more , by reflecting on it Your self : And You trust it may bring a like Advantage , and serve to kindle and cherish like Inclinations , in the Hearts of many others also . I am sure it is very fit for General use , and will do good to all that hear of it , if they are not wanting to themselves . For she was a very lively Draught of many excellent Virtues ; and they must either be perfectly Good , ( as none are in this World ) or extremely bad Souls , who cannot improve by being set in the Light of such Patterns . One main Hindrance of this good Effect , my Lord , is the suspicion of Flattery and Insincerity in these Discourses , as if in them Men were not careful of strict Truth , and sought not so much what may be truly said , as what may set off their Subject . I cannot promise this Relation any Security from such Censures , since the truest , and most faithful Accounts in this kind , cannot always avoid them . But I have this Testimony in my self , That in the Description I have given of this excellent Person , I have spoken nothing to deserve them . I have represented her as most exemplary , and imitable , in Modesty , and Sincerity ; and I am sure I have had a great Concern upon me , not to lose either in Discoursing of her . I know there is not only Sincerity , but Care too required in every one , who will take upon him to be a Reporter : And this I have held my Eye upon , in all the Parts of her Character . I freely confess to Your Lordship , my Aim has been to speak too little , for fear of saying too much ; and that I have designedly used wariness in several Expressions , lest venturing to the utmost Bounds of Truth , I might happen to step beyond them . And whatever Judgment they may pass , who knew little of her , I have this to satisfie my self , and the World too , that they who knew her best , and especially Your Lordship , will say this is not only a True , but a Modest Character . I heartily wish , my Lord , this Draught of Your Dear Lady , were fitter than it is , to serve Your Lordships Ends , of rendring her Example useful to the World , and doing Honour to her Memory . I hope , thro' the Grace of God , and Your Piety and discreet Care , that the Representation of her Virtues will not renew Your Grief , which shews her to be set above it . For it would trouble me to think I have sent a Companion into Your Retirements , to minister to Sadness and dejected Thoughts , and render this Service , which is perform'd with willingness , uneasie in the Remembrance of it , to , My Good Lord , Your Lordships most Affectionate , Humble Servant , John Kettlewell . From your Lordships house near Coleshill , Oct. 23. 1684. A FUNERAL SERMON For the Right Honourable , The Lady FRANCES DIGBY , Preached Oct. 5. 1684. at Coles-Hill in Warwickshire , On Prov. XIV . 32. — But the Righteous hath Hope in his Death . THese words describe the different State of Good and bad men , and shew how happy the one , and how wretched the other are , when some great Affliction , especially when Death seizes them . In the Time of Health and Prosperity , the Wicked often seem the happiest Persons ; they injoy so much of the Bounty of Providence , as if God were pleased with them ; which puffs them up with a conceit of their own Happiness , and makes others envy them . But when any great Distress , especially when Death comes , that always makes the Discrimination . Transgressors then are in a most deplorable State , and most destitute of Comforts when they most need them . But the Righteous have a good Support , and begin those Joys , which will never end , or be diminished . The faster they are flying from the World , the nearer they approach to Almighty God : When their Condition seems at the worst , 't is really almost at the best ; for then they are upheld by a chearful Hope , and are presently to be instated in the joyful Possession of an everlasting Kingdom . The Wicked is driven away in his Wickedness : i. e. When great Distress , especially when Death comes , he can promise nothing to himself , but is driven from all his Hopes by the Conscience of his own Wickedness , which bids him still expect more , and greater Miseries : But the Righteous knows he shall be a Gainer by it , and has hope in his Death . This difference is not always true in Point of Fact , as if good Men alwaies left the World with a quiet Mind and comfortable Hope , and ill men in Horror and Astonishment . Thus indeed it often is . For the Righteous ordinarily die in Peace , and that is enough to verifie the Text , which is a Proverbial Speech : For Proverbs do not express a Rule that never alters , but that doth not alter ordinarily , in the usual Observation and Course of things . And the Wicked oftentimes are full of Fears , especially when they have been guilty of Gross and Crying Sins , which are more apt to strike Terror upon the Conscience . But tho' in the Case of good men this do generally fall out , and in the Case of bad men very frequently , yet in neither of them is it constant ▪ For some Righteous Souls are misled in judging of themselves by Scrupulous Principles ; or are full of melancholly , which is a timorous Passion , and betrays them to unrreasonable Fears : And they , it may be , dye with troubled , and terrified Consciences . And many of the Wicked are possessed with a presumptuous belief of Gods Goodness ; or are full of Pride and Self-Flattery , and , by mincing and hiding their own Faults , and unreasonably magnifying every little Performance and Attainment , think too well of themselves : And they dye swoln big with hopes , and vain Confidences . So that in Fact , tho' it be ordinarily , yet sometimes it is not true , that good men have Hope in their Death , and ill men want it . But tho' it be not always true in Point of Fact , yet it always is in the Ground and Reason of it . A wicked Liver has always Cause to be dismay'd , tho' he will not believe it till he feels it . And a Righteous man has always Cause of hope in Death , if he has but the understanding to discern it . And whether he see it or no , he shall be sure to find the Benefit , and be a Gainer by it . And in this Sense the Words admit of no exception , that when the Wicked wants , the Righteous has hope in his Death , i. e. he has most just Reason so to do . In discoursing upon these Words , I shall shew , 1. Who the Righteous man is , to whom this Priviledge belongs . 2. What are his hopes , that make Death a desirable thing to him , which to others is the King of Terrors . 3. Apply this , to allay our Grief and Sorrow on the Death of Friends . 1. I shall shew who the Righteous man is , to whom this Priviledge belongs . And that is every man , who has lead a good Life , and has not allow'd himself in any known Sins , but had a regard to all Gods Commandments . He is one that has led a Godly Life . This is the true Test to descry who are Righteous , which we are to judge of , not from some Religious heats , or transient Convictions , or good wishes ; but from the Tenor of a Pious Practice . He that doth good , saith St. John , is of God , 3 Joh. 11. and again , let no man deceive you in this Point ; for he that doth Righteousness is Righteous , even as he is Righteous . 1 Jo. 3. 7. And it is the only sure Ground of Hope for dying Persons . He must have lived Holily , who would dye happily , for it is nothing else but an holy Life that can make happy . That is the only sure Preparation for Death , since it is the main thing to be inquired of after Death ; for then men shall all be judged according to their Works . Rev. 20. 13. In one Case , 't is true , good Purposes will make happy , tho' a man has never practised them . And that is in the Case of such dying Penitents , as God sees have both Sincerity and Strength enough of Godly purpopose , and by means thereof would certainly Practise well if they had but Time. But as for these , they are so very few , that they seem not to be of any great account in the Description of the Righteous . Conversion , in the ordinary course , goes on by steps ; Gods Grace is infused , and our wicked Lusts are mortified by degrees ; and without an unwonted , and extraordinary Grace , ( which no man must expect , and least of all they who have slighted all Gods Gracious offers to the very last , ) it is not to be begun and finished in the last Moments . The Righteous ordinarily , are only such , as have done Righteousness in their Lives ; and among all the numerous Attempters , 't is hard to find those , who can succeed and become Righteous , by forming good Resolutions upon their Death-beds . And as for those who do then become such , it is more than they can know themselves . For no man that is only beginning to resolve well , can know the strength and efficacy of his own Resolutions , till he comes to try and Practise them : And till he knows that , tho' he may have the Safety , yet he can not have the Comfort and the hopes of a Righteous man. Bare purposes , rarely give Safety , but never Comfort to a dying Person ; so that the Hopes of the Righteous must not rest on them alone , but have something else , viz. a well led Life , to bottom on . And this Life must have been uniform in all Duties , when a man has not allow'd himself in any known Sins , but has had a Regard to all Gods Commandments . Some parcel out the Law of God , and think to be Righteous for performing some particular things . This some of the Jewish Doctors made very easie , declaring that a man might be Righteous by observing any one Commandment which he pleased . For these are some of their Rules . * Qui dat operam Praecepto , liber est a Praecepto . He that exercises himself in any one Precept , for that time is freed from minding any other . And again , whosoever shall perform any one of the 613. Precepts of the Law ( for so many they are according to their reckoning ) without any worldly respect , for Love of the Precept , shall inherit thereby Everlasting Life . But when they would be more secure , and act more commendably , they would not content themselves with any of the Precepts indifferently , but make a choice , according to the estimation which they thought God himself had of them . For they fancied , that he did not rate all his Laws equally , but esteem'd some more than others : As the Lawyer plainly shew'd , when he desired to be satisfied which was the great Commandment of the Law , Mat. 22. 36. and the young man , when he ask'd what good thing he should do to have Eternal Life , i. e. of all the good things whereto Life is promised , whether was the Sabbath , or Sacrifices , or which other Precept best ; what was that good thing , which would most secure it , Mat. 19. 16. And fancying there were some such darling Precepts , they thought he was most sure to be acceptably Righteous , who had the good luck to hit upon that Command , which God most accounted of . And the like Opinions , tho' , God be thanked , not authorized by the common sayings of our Doctors , are most unhappily got into the Hopes , and Practice of too many among our selves ; nay , alas ! of the generality of Christians . For they too often think to pass for Righteous men , only on the score of some particular Observances , as being constant in Prayers , or Liberal in Alms , or zealous in Gods Cause , especially if that be in some notable instance , and perform'd with great hazards ; without having an Eye all this while to their whole Duty , and whilst at the same time they allow themselves in some known Sins . But whilst after this rate they mangle the Law of God , and parcel out their Duty , their thoughts of Righteousness are but a Dream , and all their hopes a vain Presumption . No Duties will save us when they are singled out from the rest , and stand alone ; but only when they are all in Conjunction . St. Paul instances in two , viz. Giving all he has to feed the Poor , and giving his Body to be burnt in Martyrdom , which will easily be allow'd to have preference before all others . But yet , says he , if these go by themselves , and have not Charity , which , as he describes it , v. 4. 5. &c. besides Alms , contains in it many other instances , it profits me nothing , 1 Cor. 13. 3. The Righteous man then , is one who has an eye to all Gods Laws , and whensoever he transgresses any , doth not allow himself in that breach , but rises again by Repentance . This is Righteousness in any Person . And without this , the Hopes in Death , which the Text mentions , will avail nothing . For many men are full of Hope , who have no just Cause for it ; and , on the contrary , others are afraid to Dye , who may justly meet Death with comfort . The melancholly of some , and the Sanguine Complexion of others , fill them with hopes and fears , which are not owing to the Reason of things , but only to their natural Tempers : So that to shew any man a dying Saint , that has Cause to rejoice in Death , it is not enough that he have Peace of mind , but also that he have just ground for it too . And thus having shewn who this righteous man is , to whom this Priviledge belongs : I proceed now , 2. To shew what are his Hopes , that make Death a desirable thing to him , which to others is the King of Terrors . Now this Hope is of the favour and friendship of Almighty God , and of all those Blessings which may be expected from it . What those Blessings are , was not so well known in old times , when God led men on by more dark , and indefinite expectations of the Future Happiness . But when Christ came , he * brought Life and immortality to Light , and has told us plainly , that at their Deaths , all Righteous men shall be translated to the unspeakable and eternal Joys of Heaven . And these are so great , that no heart can wish for more . For the blessings of that Place are so large , as to fill all our Capacities ; so pure , as not to have the least mixture of Sorrows ; so constant , as to admit of no abatements , or intermissions . We shall always desire , and always be satisfied ; and when we have injoy'd the most , we shall never be cloy'd , nor wearied with it . We shall live in Gods Presence , and share in his Likeness , and shine in his Glory , and have Fellowship with the Saviour of the World , and all the spotless Angels , and all the Glorified Saints and Godlike Persons , whose Society alone is enough to turn any Place into a Paradise . And all these we shall enjoy , without all fear of Misfortune , either theirs , or our own ; without all danger of displeasing them , or fear of losing them ; without seeing any thing , either to pity , or blame in them ; or any damps of Friendship , and intermission of Affection . In sum , we shall never see any ill , nor suffer it ; nor ever want any good thing , or , when we have it , fear to be deprived of it : But we shall be infinitely happy , and ever think our selves so , and continue in that State for evermore . This is that Eternal Life , which God promises , and whereto Death now conveys all Righteous Persons . And since it is the way to our injoyment of all this Bliss , it is no longer a Spoyler of our Joys , but a Step to them , and a thing to be desired by all Godly Souls . It is , indeed , like churlish Physick , very ungrateful in it self , tho' it may be most desireable in the effect . It brings a Dissolution of Nature , which strikes Horror , and that into the best men , who would desire not to Dye , if they could come at the happiness of the other Life without dying . And this St. Paul testifies of himself , confessing , that as for the way of receiving the Heavenly house , i. e. the glorified Body , he had rather be found alive , and have it superinduced by a translation ; than be stripp'd of this Body first by Death , and afterwards be cloath'd again . My wish , says he , is not to be uncloath'd , i. e. to put off this Body first , but to be cloathed upon by having the other superinduced , that mortality may not so truly be put off , as swallowed up of Life , 2 Cor. 5. 1. 4. But it is most incomparably advantageous in the Event . Tho' the way be hard and rugged , yet 't is short , and the Prize at the end is wonderfully Rich and Pleasant : So that every considerate man , who looks beyond Death , hath the greatest Reason to desire it . To them , as St. Paul says , it has quite lost its * Sting , and is become the truest Gain . Phil. 1. 21. All sense of what it takes away , is drown'd in the boundless apprehension of what it gives , and Death is swallowed up in victory . 1 Cor. 15. 54. It confers on them all their hearts can desire , and therefore , if they rightly consider it , ought not to be a matter of their Fear : It takes them from a Dunghill to a Throne , and invests them in all the Glory and Riches of an everlasting Kingdom . I come now 3. To apply this , to allay our Grief and Sorrow on the Death of Friends . I do not seek to suppress all Grief for a dying Friend ; for that is an impossible Task . Friendship is a close thing , and lies near to our Hearts ; so near , indeed , that a Friend is said , and that very justly , to be a Second self . And therefore to be insensible when a dear Friend is torn from us , is as impossible , as to have no sense when a Finger is rent off from our Hand , or our Heart is plucked out of our Bodies . Some Course Nature will have in spite of all Arguments , and no man can restrain it . Yea , and what is more , it is not fit he should do it , if he could . For some sorrowful concern is necessary to shew we are sensible of our Loss , and to evidence our Affection for the Person that is gone : As the Jews , when Jesus wept for Lazarus , cryed out Behold how he loved him . Jo. 11. 35. 36. The unconcernedness of the Living , seems a reflection upon the Dead , and argues they were not beloved while they lived , but that the World was weary of their Company , and even their pretended Friends very willing , if not glad , to be quit of them . And therefore it is reckon'd as a Part of Gods Judgment upon the Jews , that when they died , there should be no wailing for them . Ezek. 7. 11. But with this Grief for our own Loss in the departure of our Friends , we must at the same time shew our selves sensible who it is that has taken them , and that too for their own Gain , and that he still continues to us a thousand Blessings when he only calls back one . And therefore with Sorrow for them , we must be sure to joyn Submission to God ; to resign up our Wills to his , and be not only outwardly silent , but inwardly renconciled to what he has done ; and to be heartiful thankful , both for all the Kindnessess he shew'd our departed Friends , and for that vast Number of others he still continues to our selves . These things will not be perform'd as they ought , when Grief grows strong . Whilst it keeps within due bounds , such as suit with the Apprehensions and Hope of Christians , it is what Natural Affection will force from us , and what Religion allows : But when it becomes ungovernable and boisterous in Degrees , or obstinate in Continuance , it is in it self an ill thing , an irresistible Temptation . So that when we do grieve , we must be careful to keep back from all excess , and to do it with moderation . And to temper our Grief , which needs a most watchful care to govern and allay it upon these occasions ; among those many things that might be suggested , I shall only observe these two ; viz. That , when our Friends are truly Religious , 1. We have not the least pretence to be immoderate out of our Love to them , because it is incomparably their Gain . They are translated to a Place of Bliss , where they are infinitely joyful in their own minds , and from whence they would not be removed by any offers : So that we have no colour of Reason to be sad , but the highest Cause to congratulate upon their Accounts ; as the Primitive Christians of old , and we still do , for the Death of Saints and Martyrs , the Memorials of whose Death we celebrate with Festivals , as the Day of their Birth to an immortal Life . If we have a true and wise Love for our Friends , we shall not only be willing , but glad above all that God should Love them too . And then we must needs be thankful when he shews his Love , and takes them to those Joys , which are the end of all their Hope , and beyond which they can never wish for any more . 2. Nor have we any Reason to be immoderate in bemoaning our own Loss , because we shall go to the same Place , and meet again in time . Our own Loss , indeed , is the only thing that can trouble us , and when we do Grieve and Mourn , it is only in love to our selves . But this is no cause at all to be intemperate , or obstinate in Grief ; for it will all be made up again , if we will have a little Patience . They are gone to that Place , whither we all hope to come ; so that if we can stay a while , we shall injoy our Friends again . Their departure from the World , is but like mens taking of a Journey , not an utter Loss of Friends ▪ but only an absence from them for a small space . And when once that is past , the next meeting shall be in so great , and lasting Joy , as shall infinitely make amends for it . For then our Friends shall be stript of all Humane Frailties , and made absolute in all desirable Perfections , which will make them more deserving of our Love , and dearer to us ; and that Love shall never cause Grief and Torment , as it doth now , by a second absence . As we shall be most happy in them , so shall we ever be secure of them ; for then there will not be the least Fear , because not the least danger or possibility of parting any more . And thus I have done with the Explication of the Text , and shewn both who the Righteous are , and what great and comfortable things , when Death comes , they have to hope for . But hitherto I have only laid down the Rule , and I have still another Work to do , which is , to set it off yet further , in a fair Pattern and Example of it : I mean the Excellent Noble Person now Deceased , the Character of whose Virtues will give Life to all that I have said , and be the best , and most useful thing in all my Sermon . She was a great Instance of many Virtues , nay , of some , which are almost lost in Practice , which seem to reign scarce any were but upon mens Tongues , as if they were impracticable Rules , that were never intended to be follow'd and perform'd , but only to be prais'd and talk'd of . And I cannot do more right to those neglected Graces , than to shew the remiss and slothful World they are more than Words , and are real live things , made visible to all in the excellency of her Practice . God had endow'd her with an excellent Nature , which prevented many of the great Self-denials in Religion , and made it to her a tolerably easie thing . This is an ivaluable Blessing God bestows on some special Favourites , and it was eminent in her . To be universally kind and pleasing , was one of the most Natural things in her Complexion , which made a Religion of Love be imbraced without opposition . And together with this kindness of Nature , he had bless'd her with much humbleness of Mind , and with a just seriousness and composure of Spirit , which made her apt for Devotion and wise Counsels , and easie to receive , and retain any good Impressions , which should be stamped upon her . Together with this Goodness of Nature , as another Testimony of his singular Grace and Favour , he had provided for her an excellently Virtuous , Wise , and careful Mother ; who begun early to cultivate this rich Soyl , and plant the Seeds of Virtue in it , e're the Vices of the World could make their Attempts upon her . She taught her Goodness by plain Rules , and shew'd it to the Life in an admirable and a brave Example . And her Pattern this prepared Soul knew so well how to prize , that she had chosen it for her own imitation ▪ resolving to govern her self by her Mothers Rules , and to fix her eye upon her Noble Virtues , and , as near as she could , to transcribe them in her own Practice . And this shews a generous liking of Goodness , and promises a great Progress in it , when any Persons aim , so far as they are able , to equal the most accomplished Saints , and to live up to the Rules of the best Examples . And to compleat all , when she was deprived of this Blessing , his watchful Care provided a Husband for her , who to the intimacy of his Relation to her as a Wife , the top of worldly Friendships , coveted to add a Nobler Friendship still , that bottom'd upon likeness of Souls and virtuous Grounds , and was design'd to serve the most excellent Purposes of Religion , in making each other Better and Wiser , which is the Perfection of the Wisest , and most exalted Friendships , betwixt the most endear'd Persons . Thus liberally had God endow'd this select Soul with Inclinations to Virtue and Goodness , and with Opportunities to ripen and improve them . And had he spared her a longer Life , wherein to imploy the Talents he had given , we may justly expect the Increase would have been in a greater Measure and Proportion . But tho her Race was quickly done ( for she dyed in the twenty third year of her Age ) yet she had run much in a little time : in her green Years she had attain'd a Maturity in Goodness , and was grown ripe in the true Ends and Art of Living ; and the effect of these Advantages was visible in an exemplary , and truly Christian Conversation . To recount all her Virtues , is more than I can pretend to do ; they were known only to God , who will reveal them at last to all the World ; but for the imitation of those she has left behind her , I shall observe these following . Her Piety was great towards Almighty God. She knew what Honour and Homage we all owe to him , and was careful to lay out her self upon it . She would converse with him duly in her Closet-retirements ; and constantly make one to do him Service in the Publick Assemblies , not allowing her self to neglect the Service of God for little Reasons and Inconveniencies , which can keep none back , but those who have too little Zeal for God , and too much slothfulness or delicacy of Spirit . And , which shew'd how sincerely she resorted thither , not at all to set off her self , but purely for Pious Ends , at Church she did affect plainness of Dress , and would not seek there to recommend her self to others , no not in the most publick Places , by elaborate Attire and outward adorning ; but only to God by the Devotion of her Mind , and the Ornament of an humble and a meek Spirit , ( things wherein she is was hardly be equall'd ) , which in the sight of God , as St. * Peter says , are of great Price . She was in a constant Preparation , as all good Souls are , for the Holy Sacrament , and careful to embrace all Opportunities of joyning in it : For since I had the Happiness to observe her , she never missed a Communion , but was always one in that highest Instance of Devotion , to offer up the Sacrifice of a Devout Heart , and thankfully acknowledge the Stupendious Love of God , and of our Dearest Saviour to Mankind . Such was the Devotion of this Fair Saint towards Almighty God , which did not come upon her by Fits , but was a settled Habit , that dwelt upon her Spirit . And in all this she shew'd an inward , and hearty Piety , as one that plainly sought to be Good between her self , and him that sees in secret . For her Religion did not seek to shew it self in an affected Out-side , in studied Appearances , in Talk and Noise ; but in all the Modesty , Silence , and Gravity , of an hearty and unaffected Godliness . She was Good after the best Fashion , in an inward Religion : Which , tho' it shew'd it self in such Reverent and Composed Meen , as naturally flow'd from , and testified a Spirit greatly affected ; yet did not appear in any thing , which could seem chosen for Shew or Ostentation . And as she was thus careful to address to God , so , which is a more real Instance of a governing Piety , could she quietly resign her self to his Will in the hardest Providences , and trust him with any thing . The best Remedy in Afflictions , as she said , was Prayer to God : And when she was tried with them , she found the Effect of it , in an humble , calm , and uncontesting Resignation . And to shew the firm and settled confidence she had fix'd in his Care ; when she was surprized with Death , the Sweet Babe she was to leave behind her , she look'd on as so secure in the Custody of Almighty God , and the Care of her Dear Husband , that the Thoughts of it did not in the least trouble her . As to the Government of her self , and those Virtues which were chiefly due to her own Person ; she was endow'd with an even Temper , and the Command of her own Inclinations , and Contempt of the World , with Humility , Sincerity , and other Virtues , and was a very great Example in them . She was singularly happy in an even Temper , not violently transported , but only duly affected whatever happened . No Prosperous Accidents could over-joy , nor cross Events unmeasurably disturb her . Yea , even in her Bodily Pains she would keep her evenness , and shew nothing of a disturbed Spirit , wherein Religion , and the constant Goodness of her Inclination had lost the Reins ; but was wont even then to be pleased with all that was done about her , and to be careful in what she did or said her self to please all . She had a strange Government of her own Desires and Inclinations , and could command and restrain them almost in any thing . This is a notable Instance of Religion , the greatest part and hardship whereof lies in denying of our selves , as Sin doth in Self-pleasing . And this the Wisest , and Best Men have still thought , as the most difficult , so the Bravest , and most Noble Undertaking . It is not so illustrious a Point of Mastery , and part of Valour in any man to conquer another , as to conquer his own Passion ; and he shews a greater height of Resolution and Bravery that overcomes himself , than he who subdues a City . And she was a Noble Instance of this Mastery . Indeed , I think , she could deny her self what she pleas'd , and cross any Inclination for a good end , and not be troubled at it . She was devested of her self , and was anothers Good , which is the Character of a Good Person ; ready to do any thing for anothers , and to forgo any thing that made for her own satisfaction . She had a Generous contempt of the World , and tho' she had ever been in the midst of all that could make her value , and be in Love with it , and was in the Spring of her Years , which is an Age most subject to admire it : Yet she kept it still without her , and liv'd above it . She sprung from an Illustrious , Noble Stock ; but she was not forward to make known the Honour of her Blood , nor seem'd to prize her self upon it . She shew'd the true Spirit of Nobility ; which is , when all others , to keep up Degrees and good Order in the World , do Respect and Honour Titles , that they who wear them overlook and despise them , and value themselves only upon what is their own , not what is derived from Ancestors . And as for all the Splendor , and Gratifications of the World ; she seem'd generally so indifferent in the pursuit , and so unaffected in the use of them , as plainly shew'd she sat loose from them . Had she lived always in the Eye of worldly Vanities , I think in some measure they would have taken off the mind , either of her , or of any other , from God and better things . But besides this , as for any other Effects , I doubt 't is hard to find a Person , that might be safelier trusted with them . For as for their being otherwise a Snare , she was so indifferent , they could not much have tempted her . And having this contempt of the World , she could easily part with any of the Riches of it for Good and Wise Ends , but not for any others , for she was so much above Shew , and so inclined to solid Goodness , that her Generosity would not spend it self upon Vanity or Extravagance : But on any Charitable , or Good occasion , she had a Generous Soul , and would both readily , and Liberally contribute . That , indeed , was her hearts delight , and if she valued Money , whereof she shew'd a great Neglect , upon any account , it was for the opportunity and satisfaction of doing good with it . Humility was her beloved Grace , which she sought of God with earnestness , and which she had attain'd to Admiration . She had a strange Modesty in her Nature , which made her conceit meanly of her self , and render'd her very backward to believe any thing in her could deserve Praise , and almost afraid to receive it . She saw too much of emptiness in all those things that puff us up , to be Proud of any of them . She might have been exalted in her own Mind , by reflecting upon her High Birth , and her great advantages of Estate and Honour . But she had a just estimate of all , and did not think her self the better or more deserving because she had , nor others the worse because they wanted them . Nay , her great Virtues , which were Solid Goods , did not exalt her in her own Opinion . I think she strove to conceal them from her self : And as for any Ostentation of them abroad ; she was so ( I had almost said ) over-modest , and extreamly nice in that , that one shall not ordinarily see more care in others to shew forth their Goodness , than was in her to hide it . Sincerity and an undissembling heart , were not only the Religion of her Choice , but the Virtue of her Nature . No Person need be more reserv'd in any thing , that should be kept a Secret ; and none more true , and plain-hearted in what she spoke . She knew not how to act double in any thing , and , indeed , she needed not , having no Thoughts or Ends to conceal and be asham'd of . For she was obliging , without all Designs , and used to harbor no Thoughts of any , but what were good ; and pursue no Aims , but what were Honourable and Just : So that whenever she spoke , she might say the Truth , and had no great Temptation to disguise it . These are some of those Excellencies , which did adorn her self , and were due unto her own Person . And then as for her Carriage towards all the World besides , how truly Christian a Part did she act in that , in a constant kindness , candor , and intire easiness of Conversation . In all which , her Life was full of deserv'd Praise to her self , and very useful and instructive unto others , fit to direct the Lives , and excite the Imitation of all those , who had the opportunity to behold it . She was truly kind , and full of Charity and good Nature to all that conversed with her . Her singular Modesty was a great Restraint to her in takeing Acquaintance , and this , perhaps , may be misconstrued by some , who have not either the Skill , or Care to discern betwixt distrust of ones self , and neglect of others . But in reality she had both an humble , and a kind heart , prepared to oblige and please all with whom she had to do . She thought no Person was too mean for her to know , and every one she knew , or indeed saw , she was Naturally Courteous and Respective to . Affable , and easie of Access she was to all ; and particularly to those , who had any thing to ask of her . And when she was to dispense a Charity , she had , as a Liberal , so a tender Hand , careful not only to supply the Necessity , but , what is a doubling of any Gift , to save the Modesty of the Receiver . For her Favours came so easily and freely from her , and she appear'd to be so pleas'd with them her self , as would not only incourage , but invite a Beggar . She loved to see all Persons pleas'd , and so sparing was she of any thing that might trouble them , that tho' she would be compassionate , and bear a part in their Sorrows , yet her own should be to her self , and if she could help it , they should seldom bear any in hers . Her Desire was to be easie and obliging unto all , and her Study , but , indeed , she needed not to study it , to offend none . And this Goodness was a settled Temper , so firmly rooted in her , that neither outward occurrences , nor bodily indispositions , ( which are apt to prevail on others , and must needs tempt her , ) made her fretful , and uneasie to those about her ; and I think it may be as truly said of her , as it can well be of any , that she was alwaies in good Humour , She was a Person of extraordinary Candor , in construing all that others did , or said . Here , indeed , she excell'd , and , I doubt , is rarely to he parallell'd . She had the Wit to make Interpretations of all sorts , but her Goodness still determined them on the kind side . So that the Good needed not to fear her Censure , and , if they must fall under any , the Faulty had much Reason to desire it . Nay , so Christianly nice was her Charity in this point , that as she would not make Reflections on others Weaknesses , or say a severe thing her self ; so , as has been several times observ'd , she could give no Approbation to it , when others did it . If she did not become their Advocate , in suggesting something in their excuse ; she used to rebuke their Accusers by her Silence , or her Countenance . For so truly did she make her Neighbours Concern her own , that she could not ordinarily lend so much as a Smile , to any Ridiculous , or smart thing , which was said against them . Thus candid was she in judging , or speaking of what was done , or said by others ; and this she was , where one is tempted to be most suspicious , viz. in things which related to her self . For even in them , she could suspect no hurt , because she meant none . She had such a Native Simplicity , and Generous Goodness in her own Breast , that she could not without great Proof , and hardly then too , suspect otherwise of any other Person . Scarce any where shall one finde a Nature more slow to take things ill , and resent Unkindnesses ; or that has so great a Memory as hers in other things , and yet is so very apt , as she was , to forget them . She was a very easie Person in all Converse , not given , as I noted , to trouble any with her own Praise , or the Dispraise of others , and evidencing an esteem of every Person but her self . She was too Generous , and good Natured , to scorn any for their Meanness ; or to deride them for their Folly , and Impertinence . Wheresoever she went , her custom was to take all things kindly , finding no faults , and much less speaking of them . She was a very desirable Person to be concern'd with , either in conferring , or receiving kindnesses : For when others did any thing for her , she thought it was too much ; but what she could do for them , she overlooked as if she had done nothing . She expected so little to her self , that she was never apt to take exceptions ; and was so humble , innocent , and obliging , that she was in little danger of doing any thing for others to except against . Scarce any thing could anger her , that was done to her , and much less would any thing anger others , that passed from her . So that every one was sure to be at ease , and have nothing to provoke them , whil'st they kept her Company . She spoke not much , but was of few words ; a great Art of keeping Innocence , ( especially in an Age that abounds in Censure ) under all the Temptations to Discourse , and of having little to Repent of . This , perhaps , some may think , whatever it be of their Virtue and Wisdom , is no Commendation of the Wit and Parts of any Person . But every Wise Man knows , that Understanding consists in Wise and Pertinent , and not in much talking . God had given her a solid Reason , and when she did speak , it was truly Pertinent , and worth the hearing . And during all the time I have had the Happiness to observe her , I do not remember what frivolous , or fond thing I have heard come from her . She could not allow her self to say ill of any , nor could lend a Word , or spare , as I said , so much as a Smile in approbation when others did ; and therefore whensoever the Faults and Blemishes of Persons was the Topick of Discourse , it was little she had to speak . But tho' her Discourse was the less upon that account , yet I am sure the Example is good , and it was the more innocent and profitable , which makes an abundant amends for it . In a word , She was a truly excellent , and amiable Person ; plentifully indow'd with those Qualities that may gain Love , and with those Virtues which deserve Imitation . And she had this Testimony of her Worth , which shews not only the reality , but the greatness of it ; she was not , as too many others are , liked best at first , but still grew higher in esteem , as she was longer and better known . For she had such a Stock of true and solid Goodness , as could not be discovered ( especially thro' the Vail her Modesty cast before it ) till Time drew it out , and still administred matter to those that beheld her , for a new and growing Affection . She envied no Persons Condition , but was hugely pleas'd and contented in her own . She was a sincere Christian , an Ornament to her Husband , ( by whom she was dearly Beloved , and in her Memory highly Honour'd , as she most justly deserv'd it ) , and an extraordinary Blessing to this Family , who do resignedly submit to it as to what God has order'd , but think the Loss of such a Treasure so great , that in this World they dare not hope to meet with any thing that can repair it . And what is still the Crown and Glory of all these Perfections , amidst all this , she was , as I hinted , so free from Ostentation , and so opposite to any thing that looked like seeking Praise , as nothing in this World ordinarily can be more . She was a Person , as of a very great , so , what makes it greater still , of a very conceal'd Goodness . She used Arts to hide her Virtues , and would hardly be brought to acknowledge any thing to her just Praise , and did as truly take pains to avoid the Opinion of being Exeellent in any Endowments , as others do to obtain it . So that she was like the Sun wrapt up in a Cloud , her Rays were cast all inward , and , so far as she could order it , shone only to herself , and to Almighty God. She would , it seems , as far as she was able , be good altogether for his Sake , and seek no worldly Advantage by it : But at the same time she aspried to be great in Goodness , she shunn'd the Reputation of being thought so . Such were the Virtues , and so considerable were the Attainments of this Pious Soul in Righteousness . And being so well stored in Goodness , it may well be expected she should have her share in Comforts , and , as the Text says , have Hope in her Death . And so , indeed , it was . Her Death was very sudden , suspected by none , nor in all appearance by her self , till she awaked in the Jaws of it , and said she was a Dying . This was very short warning . But tho' it may be sudden , it is never too soon to a Good Christian. A well-spent Life is such a Preparation , that altho' it comes the most unexpected , it can never take them unprovided , but they may meet it upon any intimation . But this suddenness , tho' it could not indanger the safety , yet was it a mighty Tryal of the clear Conscience , and firm Hopes of this excellent Person . If any thing had stuck upon her , or she had been conscious of any thing to affright her ; then , no doubt , had been the Time to fear , when the Judge had sent the Summons , and call'd her in to come before him . But , whether from the Applause of a clear Conscience , which , having been hitherto a Faithful Guide , proved now a Comfort to her ; or whether from the intimation of some good Angel , that was come to carry off his Charge ( if Angels do then begin a Correspondence , and give kind intimations when a Soul is just leaving the Body , and going to Converse and be Fellow-Citizen with themselves ) : From which soever of these Causes , I say , it hapned , thus it was , this Happy Soul in that Suprize , had a clear , chearful Confidence , and a foretaste of that Joy and Peace God was preparing for her . Tho' she knew she was going in haste , she could take time , and spend some of those few minutes she had still remaining , to declare her mind in some Things which she would have ordered . And observing her Nurse that was attending her , to fall a weeping , with an even and undisturb'd Mind she rebuked her , and bid her not to weep for her , for she was going to be Happy , and to be an Angel in Heaven . And thus I have endeavour'd to give some Account of this Excellent Person , and to lay out some of those Virtues in her , which may bring Honour to God , and the greatest Benefit to our selves , by our Godly Imitation of them . This , tho' to some who knew her not , or who looked not near or long enough upon her to discover a Goodness so silent and secret , it may seem an ample ; yet to those who knew her best , perhaps will appear an imperfect Draught . But I pretend not to give a perfect Description of her . She was of such a modest Goodness , and her Virtues so industriously conceal'd , that I believe a just account of them is only known to God , and must then only be laid out at large to all the World , when he comes to reward openly what was done in secret . I have only design'd to draw this Fair Saint in such Virtues , as I desire from her Copy to make live things , and to translate into others Practice . For nothing is more instructing to the World , and more like to bring Virtue into Practise , than to draw it out in the Lives and Acts of Pious Persons . This shews men what they are to do in Religion , and withal that it is a feasible thing ; and therein both directs , and excites to Imitation . I am sure there is much to be learn'd in such a Pattern as this is , and as the World has great need , so I hope it will reap some Profit by such Examples . What further now remains for us , but to preserve the Memory of her Great Virtues always fresh in our Minds , and express the Copy of them in our Practice ? For this is the best way of remembring the Dead , which brings in most Advantage to our selves , and most Honour to them , to imitate what was good in them ; when the Piety , and Humility , and Justice , and Charity , and other Virtues of the Dead , are kept alive , and shewn in the Conversation of the living . It is only these Virtues which carried those who are gone , and which can carry us too in the end to a joyful Resurrection . Whereto in thy due Time , do thou , O! Blessed God , in thine abundant Goodness bring us all for Christ his sake . Amen . FINIS . Notes, typically marginal, from the original text Notes for div A47297-e390 * See Mr. Smiths learned discourse of a legal Righteousness among his Sel. Discours . c. 3. p. 290. &c. * 2 Tim. 1 ▪ 10. * 1 Cor. 15. 55. * 1 Pet 3. 34.