THE VIRTUOUS DAUGHTER. A Sermon Preached at Saint Maries in Warwick at the Funeral of the most virtuous and truly religious young Gentlewoman, Mistress Cicely Puckering, Daughter and Coheir to the right Worshipful, Sir Thomas Puckering, Knight and Baronet, the fourteenth day of April, 1636. BY JOHN BRYAN, Parson of Barford. PSAL. 8.2. Out of the mouths of Babes and Sucklings hast thou ordained strength. LONDON, Printed by Thomas Harper, for Laurence Chapman, and are to be sold at his shop in Holborn, at Chancery lane end. 1636. To the right Worshipful, Sir THOMAS PUCKERING, Knight and Baronet, and to his virtuous and religious Lady, increase of all saving graces here, and everlasting peace and rest in heaven. THis Sermon preached at the funeral of your dearest child, (who was a gracious Saint on earth, and is now a glorious one in heaven) I do humbly dedicate to you both; it being yours by all manner of right, and the best Present I am able to present your Worships with. My poor pains taken herein, I hearty acknowledge to deserve neither yours, nor the acceptation of any that are judicious; but the speeches which proceeded from the heavenly mouth of your blessed Daughter, which are here related, deserve in the judgement of wise and good men, to be written in letters of Gold, and to be known and read of all men, being full of life and power to quicken the dullest soul to a love and liking of the ways of godliness. The desire to hear this Sermon preached, was great, and general, as appeared by the great confluence of people out of Town and Country; neither is it doubted, but that some good was then wrought upon many souls And the desire to have it published, is greater and more general, there being hope conceived that much glory may be brought to God, and much edification to men, by considering the work of God upon so tender years. Your Worships have much honoured God and yourselves, by bearing so great a trial with such admirable patience and comfort. What remaineth, but that you always set before your eyes this matchless pattern which proceeded from your own bowels, for your imitation; that as you were instruments to give her a temporal life, so she (though dead, yet speaking) may be an happy instrument, though not to give, yet to increase and maintain the life of grace and consolation in your souls. You have begun to cleave to Christ with firm decree and ●ull purpose of heart; and the world observeth, that you are already rich gainers by this great loss. Go on I beseech you, and grow daily in the exemplary practice of a really religious life, being fully assured, that he whose glory you seek, and whose yoke you bear, will in due time make up this breach, and recompense this loss, if not in the same kind, (which I pray and hope) yet in some other, which shall be most for his glory, and your comfort in the end. Neither is there cause that you should overmuch lament the loss of this one child, seeing God hath blessed you with many children, though but one living, (upon whom, God Almighty double his blessings) For (to omit many, whose parents in effect you are) may I not call those six poor children in Warwick for whom you have provided honest and profitable trades and callings, every seven years successively to the world's end. (of whose death there is no fear while the common wealth and laws continue in life) your children? But fearing, lest I should exceed the bounds of an Epistle desiring your favourable acceptance of this poor expression of my thankful mind for your many favours, I humbly take my leave, and rest Your Worshi●s much obliged, and in the Lord ever to be commanded, john Bryan. The Virtuous DAUGHTER. PRO. 31.29. Many Daughters have done virtuously, but thou excellest them all. THis Chapter spends itself for the most part in the description & commendation of a virtuous woman. The exordium or beginning of the encomium, is in the tenth verse; Who can find a virtuous woman? for her price is fare above rubies. The conclusion of it is in the four last verses, whereof my Text is one. Wherein the holy Ghost giveth her (as we see) a most ample testimony and commendation by way of comparison, for he compareth her not with a vicious one (whom it is no great grace to surpass) but with the virtuous, nor with one only, but with many: all which (he witnesseth) she doth not only equalise, but fare excel. Many daughters have done virtuously, but thou excellest them all. The main lesson which the Spirit of God intendeth to teach us in this context, and especially in these words, is this, That such as do virtuously, may and should be praised: yea, the more virtuously any do, the more praise and commendation is due to them. This good woman described in this chapter, is (as you see) not only positively, but superlatively praised. For the explication of this point, Explication. nothing needs opening, save what is meant by doing virtuously. What it is to do virtuously. Moral Philosophers define virtue thus. It is (say they) an habit of the mind, acquired and confirmed by custom, use and practise, enabling a man to rule his appetite, and to discharge the duties of his calling in a laudable manner. In fewer words thus; It is an elective habit, inclining the will to well-doing. Now to welldoing, they teach (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Aristot. eth. lib. 2. cap. 4. four things to be requisite. 1 That t●e thing or subject matter of the action, be in itself lawful and good; even such as is approved and warranted by the judgement of wise men: for this they make the rule of virtue. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 2. cap. 6. 2 That the agent both know and purpose the doing of it: for he that doth a good action ignorantly or rashly, cannot be said to do well, seeing science and counsel are the foundation of every good work: for as to him that knoweth to do good, and doth it not, to him it is sin: so to him that doth good, and knoweth it not, or purposeth it not, it is sin also. 3 That his end be right: for he that doth a good work for some by-respect, and not out of love to goodness, 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. 4 That he continue and hold out unto the end in his purpose and endeavour of doing well: for perseverance is the compliment and crown of virtue. Divinity defines it thus. 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 lusts, and to live soberly, righteously, and godly in this present world. And to do thus, is to do virtuously. Confirmation 1 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. Jael the wife of Heber the Ken●●e, judg. 5.24.25.26. 1 Sam. 25. is much commended by the Prophetess for her courage in kill Sisera. Abigal, the wife of Nabal the Carmelite, is praised for her discretion, and is said to be a woman of good understanding: and David blesseth her and her advise, whereby she preserved her whole family from ruin. The virtues of Ruth, Ruth 3.11. Naomies' daughter in law, were generally taken notice of, and she therefore honoured of all the people. The holy women in old time are commended for trusting in God, adorning themselves modestly, 1 Pet. 3.5. and for subjection to their husbands. Our Saviour doth largely commend the sinful penitent woman in the seventh of Saint Luke's Gospel, Luke 7.44.45 46.47. Chap. 8.3. and in the next chapter, Marry Magdalen, joanna and Susanna, are noted and commended for their liberality toward Christ: They ministered to him of their own substance. 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 Virgin Mary, our Lord's Mother. The like instances may be given of men also: Neh. 7. ●. as of Hananiah, of whom it is said, That he feared God above many. And of Josiah it is recorded, That like unto him, 2 King. 23.25 there was no King before him, neither arose there after him, any like unto him. Or job, God himself speaks thus to Satan. Job 1.8. Hast thou considered my servant job, how there is none like him in all the earth? The second proof of the point is from God's Promises: Confirmation 2 he hath engaged himself that such as live virtuously, shall be praised; see the verse before my Text. Her children rise up, and call her blessed, Pro. 31.22. her husband also and he shall praise her: 30. and the verse after my text, A woman that feareth the Lord, she shall be praised. Pro. 11.16.10 7. Psal. 112.6. So also he saith elsewhere, A gracious woman retaineth honour: and again, The memory of the just is blessed; and the Prophet David likewise saith, The righteous shall be had in everlasting remembrance. 3 Confirm. Thirdly, God hath given commandment to commend and praise those that live virtuously. Pro. 3●. 31. 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 works publicly. Rom. 13 7. See a general command given by Paul, Render to all their dues, tribute to whom tribute, honour to whom honour. Now that honour is the due reward of virtue. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & lib. 4. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Thus This, laus verò bonis v●ris tributuda est. Recte facta l●uda e honestum est. Phil. 4.8. First, heathen men saw and taught. Aristotle in the second book of his Ethics, teacheth, that praise is due to virtue. He saith also else where, that though a wise man should not desire praise, yet praise aught to be given to them that live according to the rules of virtue. Again, another saith, Incense is due to the gods, and so is praise to good men: yea, they esteemed this a point of honesty. It is an honest thing (saith one of them) to commend welldoing: now honesty standeth (you know) in giving every man his own. But to let heathens pass. Secondly, the holy Ghost hath tied praise to virtue. The Apostle Paul saith, If there be any virtue, if there be any praise: implying, that where there is virtue, there must be also praise. I will conclude this proof with that notable place in the 26. of Matthew, where Christ gives command, Math. 26.13. 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. Confirmation 4 Fourthly and lastly, there is good use of praising those that do virtuously, much profit may redound hereby. First, to the praisers themselves. One saith, Bonum laudare non laudato sed laudantibus prodest. Aug. To praise the good, profiteth not the praised, but the praisers: for who will not be moved to labour for that good in themselves, which they commend in others? Secondly, to such as hear them praised: for they by this means will be stirred up. 1 To Thanksgiving to God, for giving such grace unto men. We give thankes (saith Saint Paul) to God, Colos. 2.3.4. and the Father of our Lord and Saviour jesus Christ, since we heard of your faith in Christ jesus, and of the love which ye have to all the Saints. And this effect we find also of the liberality of the Corinthians; 2 Cor. 9.12.13. For the administration of the service of theirs not only supplied the want of the Saints, but was abundant also by many thanksgivings to God: while by the experiment of that ministration, others glorified God for their professed subjection to the Gospel of Christ, etc. Ad ipsum 〈◊〉 dabilium un● versorum ungorem. Thus praise comes to be referred to the Author of all things praiseworthy. 2 To imitate what they hear praised: your zeal, (saith Saint Paul to the Corinthians) hath provoked very many: 2 Cor. 9 ●, for as fire when it is ●raked into, sends forth greater heat, and light to them that sit about it: and as precious ointment, if it be stirred or poured fourth, doth cast a sweeter smell to all those that are near it: even so the praises of virtuous and godly persons, being mentioned, will yield no small edification to those that hear them. Before I come to application, I will briefly answer this question: namely, Question. Whether ought we rather to praise the living, or the dead for welldoing? Answ. Answ. We have Christ's example for both, and therefore both are undoubtedly lawful, Matth. 8.10. we find him praising the living. Math. 8.10. 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: job. 5.35. for speaking there of John, whom Herod had beheaded, he saith, He was a burning and a shining light But of the two it is safer, and less subject to exception and danger, to praise the dead, and more profitable for two reasons, Nec laudantem adulatio movet, nec audatum elatio tentat, in nat. S. Euseb. Lauda navigantis felicitatem, sed eum pervenerit ad po●tum, lauda du●is virtutem, sed cum perductus est ad triumphum. id. ibid. (Ambrose gives them) because then (saith he) flattery will not move the praiser, nor vainglory tempt the praised. Therefore Ecclesiasticus adviseth us to judge none blessed before their death. We may best commend the Sailor's happiness, when he is arrived at the haven: and the Soldier's valour when he hath won the field. This doctrine is pregnant, of profitable uses. It may serve by way of inference to inform our judgements. Inference. 1 1 That it is not sufficient to have the theory or knowledge of virtue only, but practice must be added to speculation. It is not virtue to know good and evil, but to do good, and eschew evil. Our Saviour saith, If ye know these things, job. 13.17 Luke 11. 2●. happy are ye if ye do them. Again he saith, Blessed are they that hear the word of God and keep it: implying, that the knowledge of God's word, and bare understanding of the mysteries of salvation, maketh no man happy: but who so looketh into the perfect law of liberty, James 1.25. and continueth therein, he being not a forgetful hearer, but a doer of the work, this m●n shall be blessed in his deed. Read Matth. 7.24. to the end. Inference. 2 2 That it is not enough to speak well, but we must also do well. The Scribes and Pharises have this brand of hypocrisy set upon them by our Saviour Christ. (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Epict●tus. They say and do not, Matth. 23.3. (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Arl. Eth. lib. 2. cap. 4. Too many in our days are like those Scribes and Pharises; for though their tongues be steeped in religion, yet their lives are stained with foul abominations, to the great scandal of their glorious profession. Let not these men think that God is any whit at all pleased to hear them speak piously of him, and his kingdom, and the righteousness thereof, while they refuse to admit his kingdom into their hearts, and to express the power of it in their lives. Nay, he is greatly herewith offended. (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Agell. lib. 17. cap. 19 Deut. 5.28 29. 'tis 1.16. What hast thou (saith he) to do, to take my covenant in thy mouth, seeing thou hatest instruction, and casteth my words behind thee, and livest unjustly and unchastly? The Israelites spoke well to Moses by Gods own testimony. They have well said in all that they have spoken; but he wisheth, Oh that there were such an heart in them, that they would fear me and keep my Commandments. They proved afterward such as Paul speaks of, who professed they knew God, but in their works they denied h●m, being abominable, disobedient, and to every good work reprobate. Inference: 3 3 That we must not content ourselves to do virtuous and religious works, but we must have a care that we do them in a virtuous and religious manner. First therefore they must proceed from a good root and fountain, even a principle of regeneration within. A corrupt tree cannot bring forth good fruit. And to them that are defiled and unbelieving, is nothing pure, but their best works are defiled in God's eyes. Math. 7.18. Tit. 1.15. Secondly, they must be done in obedience to God's command. Respect to his will must be the ground and motive of our working. Thirdly, God's glory must be our utmost end: 1 Cor. 10.31. 1 Pet. 4.11. Whatsoever we do, we must do all to his glory. If any man speak, let him speak as the Oracles of God; 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. Fourthly, we must be abundant always in good works, unwearied in welldoing. 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. Inference. 4 4 That we ought not to content ourselves with an ordinary measure of grace and virtue, 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. 1 Cor. 14.12. Eph 5 ●5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mat●h. 5.47. Seek that ye may excel. And again, See that ye walk exactly or precisely, not as the ordinary sort of Professors walk. Our Saviour saith, That if ye salute your brethren only, what do you more than others? implying, that we must exceed others in welldoing, Math 5.48. setting God himself before us as our pattern: Be ye perfect, even as your Father which is in heaven is perfect. Inference. 5 5 That we ought not to praise, but rather to reprove and condemn vicious persons. The Apostle speaking of some disorders among the Corinthians, saith thus, 1 Cor. 11.22. Shall I praise you in this? I praise you not. As who should say, I have no warrant to commend such as walk disorderly. Pro. 2● 4. Solomon saith, That they that forsake the law, praise the wicked; branding them with a mark of Apostasy from God's law, that speak well of evil men. Pro. 5.20. Against these the Prophet pronounceth a woe. Woe (saith he) to them that call good evil, and evil good. These do what in them lieth, to make God's commination of none effect. Pro 10 7. For he hath threatened, that the name of the wicked shall rot and stink. 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, than the souls of swine; to keep 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, Fruges consumer● na●i. except it be from flatterers: for as to them who continue patiently in welldoing, shall be glory and honour: so to them who obey not the truth, but obey unrighteousness, shall be shame and confusion of face, both here and hereafter. Read jerem. 22.17.18.19. Job expostulates thus with his friends, job 13.7. 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. Thus should we justify the wicked, and so make ourselves abomination unto God. Nay, 'tis dangerous for men to affect and receive praise and glory, when they deserve it not. Read Acts 12.22.23. Inference. 6 6 That such as unfeignedly desire and endeavour to do virtuously, shall not fail to have praise both of God and men. First of God, who hath promised, that although the credit of his servants may for a season be covered with a cloud of reproach (as josephs' was) yet he will bring forth their righteousness as the light, and their judgement as the noon day. The Apostle Paul saith, Rom. 2.29. he that is a jew inwardly, (that is really religious, who hath the inward power of godliness, as well as the outward form) shall have praise of God. And this indeed is the true praise. 2 Cor. 10.18. For not he that commendeth himself (saith Saint Paul) is approved, but whom the Lord commendeth. Secondly, of men. Men will praise thee, Psal. 49.18. (saith the Psalmist when thou dost well to thyself. Now a man then doth good to himself when he doth virtuously. And not only the common sort of men, but also Magistrates and men in high place will commend and encourage us. The Apostle Paul saith that Rulers are not a terror to good works, but to evil: Rom. 13. ●. will thou then not be afraid of the power? do that which is good, and thou shalt have praise for the same. To come to the occasion in hand, for I must wave all other general uses for want of time) by this that hath been said, it may appear, that I have warrant sufficient, signed with Gods own hand, to speak in the praise and commendation of this young Gentlewoman, whose funeral rites we now celebrate; 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 heard or knew of: for when she died, she was little more than twelve years of age. 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, and were never yet excepted against for flattery. But also many ancient Fathers, who not only in their consolatory Letters written to them which lost their friends, have inserted large praises of them: but also in their Sermons at their funerals have done the like. Among others, Jerome is most noted, who although he call flatterers sparkles of the devil, Scin●llo● Diaboli. yet none ever more exceeded in the commendation of any, than 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, and also in his Epistle written ad Eustochium, which he entitleth, the Epitaph of Paula. Aquin. 2. 2●. qu. 132. True it is (as they teach in Schools) that to praise a man for that which is not praise worthy, or more than is meet, or not for a right end, is sinful and cannot be justified: but with due cautions to commend, cannot be justly censured. I will not therefore put on that resolution which Cicero once did; I will not, said he, be a praiser, Nol● esse laudator, ne videar adulator. lest I should seem a flatterer; for so I should not only wrong the dead, (in robbing her of her due honour, although she being received into the society of Saints in heaven, needeth not our praises, more than our prayers,) but I should also deal perfidiously both with God and you. First, with God, Mat. 5.15. in hiding a glorious candle under a bushel which he lighted for others to see and work by; and whose command to his Apostles I have just cause in this case to apply to myself. Mat. 10. ●7. What I tell you in darkness, that speak ye in light, and what ye hear in the ear, that preach upon the houses. Secondly, with you, in keeping from you that precious treasure which may haply enrich you for ever. One compares the words of Saints to pure silver; the more you have of them, the wealthier you are. Mat. 7.6. Pro. 25.11. Our Saviour calls them pearls: and Solomon says they are like apples of gold in pictures of silver. Sure I am, all that heard this child speak oft in her health, but especially the day before, and that they shod died, (as the sun shines most gloriously at his sorting) did wonder at her gracious words, and might well say, never child spoke like this child: so that we who heard her utter such divine sayings, so roundly, and in such an emphatical manner, were forced to cry c●●●; Doubtless we have heard strange things to day. 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●: Ma●. 13.11. for it is not you that speak, but the holy Ghost. You know our Saviour's saying to the Pharise●: teaching us thereby to judge of the heart by the mouth, i●●he life give not the tongue the lie▪ Mat. 11.34.35. Out of the abundance of the heart the 〈…〉 speaketh. A good man out of the good treasure of his heart, bringeth forth good things. The good things which this dear Handmaid of the Lord brought out of the treasure of her heart, argued it to be truly good. 2 Pet. 1.5 6.7. The chain of Christian graces spoken of by Peter, did adorn and beautify her sweet spirit: neither was any one link of that golden chain wanting in her, as might easily be evinced by demonstrative evidences. But my purpose is only to instance in three of those graces: whereof when ye have heard undoubted proof, ye may then do like him, who by the length and bigness of Hercules his foot, Agellius. l. 1. c. 1. gathered the proportion of his whole body. 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, and these were very evidently discernible in her, even to such as had but half an eye. And first to give some evidences of her knowledge, the Apostle taxeth certain women in his time, who were always learning, 2 Tim. 3.7. and never able to come to the knowledge of the truth, whom he therefore calleth silly women. She was none of those women, but might truly say with David; I have more understanding than all my teachers, Psal. 119.99 100 I understand more than the Ancients. And the truth of this appeareth by the confession of her best teachers, that they never received so much edification by any of her years, as by her words: as also of the Doctor that was with her, who professed that he never heard any child speak with more judgement in all his life. She did indeed desire to be instructed by me, her words were these. I pray you tell me what course I shall take to live this short time that I have to live, as I ought? Dear soul, I needed to receive instruction of thee. God saw my need, and therefore sent me seasonably unto thee: and I have learned of thee, better than ever I did before, both how to live, and dye happily. The Apostle exhorts us to be children in malice; 1 Cor. 14.20. not so in understanding. But oh that we were all like this child in understanding! For such was her knowledge, fare beyond her years, not confused, but distinct; not swelling, but humbling; not like the light of the Moon, but of the Sun: a favorie affecting and hearing knowledge: it warmed her own heart, and ours also. Take one proof of her knowledge in religion, long before her sickness. When the Nurse's child in the house was drowned, and the Mother mourned sore for it, she gave her this grave counsel: Seeing Gods will is done in taking away your child, take heed of offending God by murmuring: do we not daily pray that Gods will may be done? and therefore wh●● it is done, we should be content. Hear also some passages in her sickness, which prove that she was indeed endued with sound knowledge and judgement. Being asked occasionally whether Christ would heal her of her sickness, seeing he never refused to heal any; She answered, I believe that he can do it, but I cannot believe that he will heal the sickness of my body, but by death. Again, being asked whether she thought God afflicted her in anger, or in love; She answered, Truly I cannot tell, but I know he hath cause to do it in anger. 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, because Satan was so busy with her. The second grace or virtue that evidenced itself in her, and wherein we should all labour to imitate her, was piety or godliness, 1 Tim. 4.8. which ●●th the promise of this life, and that which is to come. And it consists of three parts, or there are three graces required to make one truly pious: viz. 1 Self-denial. 2 Sanctification. 3 Devotion. 1 Selfe-deniall, the necessity whereof appears by these speeches of our Saviour: Luke 9.23. Luke 14.26. 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, and Wife and Children, and Brethren and Sisters; yea, and his own life also, he cannot be my disciple. 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 herself. 1 All earthly profits and contentments. It was my first question to her; 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. 2 Bodily ease and freedom from pain: for being almost tired with a lingering sickness, and this question put to her; Whether had you rather continue in this misery still, or commit a sin to be released of it? She answered cheerfully, I had rather continue thou sick as I am, then commit any sin to ●e well. 3 Her Parents: for being asked whether she were willing to leave her Parents, and go to Christ, She answered, I love my Father and my Mother dear, but I love them lower than Christ. 4 Her own merits and righteousness: 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 jesus Christ. But have you nothing on yourself, said I, to take comfort in? No truly, said she, I find no good at all in myself, but a great deal of evil. 5 Her life. She never smiled but twice in her sickness, (that I took notice of) and both those smiles were at the mention of her death. Once when I told her, that death would cure her of all her infirmities: oh I, said she, and smiled, and my desire is to dye, which is fare better than to live. Again, I asked her, whether had you rather (if you might have your choice) recover, and be matched to the greatest Noble man in the world, or dye and be matched with Christ? She smiled again, and said, I had rather dye, 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 jesus Christ; I meaned there is great difference. The second part or branch of piety, is Sanctification or regeneration, which is nothing else, but a stamping of the Image of God upon the soul, 2 Pet. 1.4. and the writing of his law in the heart; a partaking of the divine nature: a spiritual principle or divine instinct, inclining the soul upward unto God. That she was partaker of this new birth, and had an heart throughly sanctified, will appear by two things. 1 She was throughly humbled for her sins: for She complained that she had forsaken God, and broken that covenant which she made with him in Baptism, and therefore deserved no comfort thence. She feared that though she mourned for sin, yet God would not accept it, because she was not grieved enough. She said, moreover, that she was weary and laden with sin, more than with sickness. Finally, being exhorted to call to mind for her comfort, the promises of the Gospel, she answered with grief, and iterated it; 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. 2 There appeared diverse expressions of divine and gracious impressions in her, which were infallible characters of sanctification: as namely, 1 Poverty of spirit: she complained of her want of grace, saying; she had very little grace, or rather none at all in her. 2 Her hungering and thirsting after grace: Oh, I would give, said she, any thing for grace. 3 Her hatred of sin, and love of Christ, evidenced in some former answers. 4 Her humility mixed with faith; for hearing me say, that her heavenly husband had prepared a place in heaven for her, Psal. 84 10. whither she was hasting; Oh, said she, Let me have the lowest place there, and I shall think myself happy. Acts 10 2. The third thing requisite to make one godly, is Devotion. 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: for she held in her judgement, and professed with her mouth, the true religion of God; which gives all to God's free grace, and leaves man none occasion of boasting in himself. You heard before how freely she renounced all worth in herself, and sought for all her comfort out of herself, only in jesus Christ. 1 Pet. 3.15. Again, she made conscience of the duties of religion: was fearful of an oath: strict in sanctifying the Lords day. She was frequent in reading the Scriptures, and desirous to hear them read, when she could not read herself, (because of the soreness of her eyes) and yet she thought herself too blame, because she read no more (as ye heard even now.) She would press nigh, and hearken diligently when any good conference was in hand where she was. She was frequent in prayer, and fervent: and when it was painful for her to speak, she would ask, may I not pray in spirit? and answer being made that she might, she did accordingly. She would also praise God for his mercies to her: and in particular for the spiritual comforts which he was pleased to afford unto her. And thus she held on till death deprived her of ability. The third and last grace wherein she excelled) I had almost said all other daughters) was Patience: and whether this grace had not it perfect work in her, I leave you to judge, when you have heard th●se four evidences. 1 She was sensible of Gods correcting hand, joh 1.20. jer. 5.3. and affected with the smart of his rod, as appeared by this speech, I am almost even tired with my sickness, but my hope is I am going to a better place, as for this world, it is full of misery. 2 She was silent and free from murmuring and ●●owardnesse. I heard them about her say, Leu. 3.10. Io● ●●. 2.40.4●5 that notwithstanding the long continuance of her sickness, and the pain she suffered by purging and letting blood, yet she was never seen to open her mouth in discontent 〈◊〉 to be angry or pettish with any that were about her. 3 She did justify God, Psal. 119.75. Lam. 1.12.18. Eze. 9 ● 3. Micha 7.9. and clear him in his dealing with her: 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, because I have been so wretched a sinner. 4 She did submit willingly and obediently to Gods will and pleasure, as appeared by these words of hers: Lev●●. ●6. 41. 〈…〉. I am very willing, said she, either to live or dye; for if I live, I hope I 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: And so she ●●ose 〈◊〉 had the better part. And God was pleased to give her full assurance before her death: for hearing mention of the happiness of heaven, she spoke thus, I know that I shall very shortly see and enjoy it: which she did. Sic mihi contingat vivere, sicque mori. I thought it my duty to mention these virtues and graces of this sweet child of God, my Text calling upon me so to do. As for her birth, Verse 30. 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. Let that which hath been said in her commendation, first, cause us all (especially those who are of more years, and fare longer standing in the School of Christianity) to blush and be ashamed and confounded in ourselves, that we should be thus outstripped in knowledge, self-denial, sanctification, devotion, and patience by such a babe in Christ, such a child in years. 2 Let it stir us up and provoke us to imitation: we read that our Saviour took a child, and set him in the midst of his Disciples, Math. 18.2.3. and said unto them: Except ye be converted, and become as little children, ye shall not enter into the kingdom of heaven. I have after our Saviour's example set a child in the midst of you, and do assure you, that except ye become like it in those graces & virtues formerly mentioned, ye shall in no wise be saved: 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. I will shut up all with a few words of exhortation, unto the worthy Parents of this virtuous child. Four things I have (right Worshipful) to exhort you unto. 1 To search and try your ways. This we are to do in what affliction soever we are. Lam. 3.39.40. Wherefore (saith the Church) doth the living m●n complain, a man for the punishment of his sins? Let us search and try our ways, and turn again to the Lord. Desire of God, job 10.2. as job did, to show you wherefore he contended with you. It may be the sin was overloving of your child; for that is an ordinary fault even in the best Parent▪ we see it in David, how exceedingly did he love a naughty son, as appeareth by his excessive grief at his death? And the king was much moved, 2 Sam. 18.33. and went up to the Chamber over the gate and wept: and 〈◊〉 he went thus, he said, O my son Absalon, my son, my son Absalon, would God I had died for thee; O Absalon, my son, my son. It may be you had a male love to your child, and offered a female to the Lord. 2 To be thankful to Almighty God. Saint Paul exhorts us, in all things to give thankes, 1 Thes. 5. 1●. Phil. 4.6. job 1. 2●. and to make our requests known unto God by prayer and supplication with thanksgiving. jobs example is most worthy of your imitation, who at the loss of his Cattles, Servants, and Children, said, The Lord gave, and the Lord hath taken away, blessed be the name of the Lord. More especially let me exhort you to thanksgiving to God for these three b●●ries. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 7.4. 1 For making you instruments of bringing forth such a child 〈◊〉 hath been described. I may say to you, as Saint Paul in another case did to the Romans, Ye have brought forth fruit unto God. 2 For arming you with such courage and patience, in bearing so great a loss so quietly and obediently, and that you are come to see her committed to the ground, with as much cheerfulness, as the Husbandman sees his precious seed cast into the earth, and covered with clods: which he values at as high a rate, as that which he reserves at home: as knowing that though her body lie a while in the grave, yet it shall shortly rise a glorious body, as the Apostle teacheth, Phil. 3.21. Phil. 3.21. Who shall change our vile body, that it may be fashioned like his glorious body: and shall shine forth as the Sun, Math. 13.43. in the kingdom of her Father. 3 For giving you such cause of patience, and ground of comfort. 1 In that he hath removed that thing from you, which might have stolen your hearts from him. 2 In that he gave you such assured evidences of grace in her, before her death; and her assurance of salvation. 3 In taking her away so sweetly, without the least pain or struggling. 4 In infusing such comforts into your souls, even in the time of her dissolution, that you m●●● rejoiced for her gain, then sorrowed for your own loss. 3 To draw nearer unto God, and to have more fellowship with him in his ordinances: and you shall find the comfort of your child in God, who will be better to you then ten daugthers: y●●, he will recompense your losses to you, if not in the same, 1 〈◊〉 1. 1● yet in some other kind, as he shall see it best●● his own glory, and your comfort. 4 To bury all your sorrow for her, in the grave with her, and let it rise no more: Put on David's resolution. While the child was yet alive, I fasted and wept, 2 Sam. 12.22.23. for I said, who can tell whether God will be gracious unto me, that the child may live? But now he is dead, wherefore should I fast? can I bring him back again? Go hence with as much comfort, as if you had matched her to the greatest prince on earth. Do as the wise man counselleth, Go thy way, eat thy bread with joy, Eccles. 9 ●8. and drink thy wine with a merry heart, for God accepteth thy works. 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; for the day of death is the soul's birthday. And the Preacher telleth us (speaking only of such as she was) That the day of their death is better than the day of their birth. Eccles. 7.1. I will conclude all with that advice of Nehemiah: Nehem. 8, 10. Go your way, mourn not, neither be sorry: for the joy of the Lord is your strength. FINIS. Her Epitaph by the Author. BIrth, breeding, beauty, grace, & carriage sweet In thee dear Saint, did all together meet: The Sun ne'er saw a lovelier face than thine, Nor heaven received a spirit more divine. Thrice happy Parents such a child to breed, Begot again of God's immortal seed. Cease sorrowing then, sith Saints & Angels sing To see her matched with an eternal King.