THE NON-PAREIL, OR, THE VIRTUOUS DAUGHTER SURMOUNTING ALL HER SISTERS: Described, In a Funeral Sermon upon the Death of that virtuous Lady, ELIZABETH HOYLE, late wife of the Worshipful Thomas Hoyle, Alderman of the City of York.  
By that godly and Reverend Divine Mr john Birchall, late Pastor of the Church of St. Martin's in Micklegate.  The righteous shall be had in everlasting remembrance, but the memorial of the wicked shall rot. 
YORK: Printed by Tho: Bro●●, welling in Stone-gate over against the Star. ●6●4.   

To the Honourable Thomas Hoyle, Lord Mayor of the City of York, and one of the Burgesses of the High Court of Parliament for that City, increase of Honour and Virtue.  
HONOURABLE,  
I Hope whiles I revive your virtuous Lady's memory, I need not fear to renew your sorrow, which is not so much worn away with Time, as born with Christian Fortitude, and allayed with discretion. Again, you have happily repaired your losses, (and in the same kind) by a second Rebecca; so you are comforted after her death, who (living) was Mother in Israel, as Israel's Father was after the death of his Mother. Add to this, that all private Crosses are to be forgotten, yea and present Blessings scarce to be enjoyed, when we remember our public calamities. So Pbineas his wife was more affected with the taking of the Ark, then with the death of either Husband or Father; ne●ther would she forget her sorrow, though a Manchild was born into the world. Such was (not the wilful humour, but) the gracious temper of that good Hittite, who would neither eat nor drink, nor go down to his house or wife, whiles the Ark and Judah abode in the Tents, and his Lord Joab and his servants lay in the open fields, counting that unlawful, which was only unseasonable. Pardon I pray you, this digression, which yet is not altogether impertinent to this ensuing Funeral Subject, seeing the whole Kingdom is almost turned into one Funeral. The righteous perish, and none layeth it to heart; where, though the departure of the Righteous is much to be lamented, yet much more the apathy and senselessness of the miserable Survivor.  
But to return and resume our former Subject. As she wa● a● excellent Pattern of many divine graces, so especially she excelled in this tenderness & compassion, which, with the rest of her holy virtues, I need not portray and represent unto your view, seeing you fully know them by a long and sweet experience▪ & have their Idea still before your eyes: & this also is done to my hand in this just Panegyric by a better Orator, who was your vigilant Pastor, & my reverend acquaintance, in whom those rich endowments, which he describes in your worthy Consort, did also shine in an eminent manner, so that changing only the Psrson, it may serve for his own Funeral Sermon; for as in water face answereth to face, so their hear is both washed with water and the same holy Spirit, were alike spiritual and holy. He being dead, yet speaketh in his Sermon, and she being dead, yet liveth in our affections and memory. & remains a lively pattern of heavenly conversation. Her excelling virtues he sets forth, not in excellency of words, but with the Apostle in the demonstration of the Spirit and of Power. Neither could his meditations & composure be very exact and perfect, seeing this his pregnant issue was to be delivered the day after the conception: and though he had more time for preparation, yet he was not like those who prick their words, (as birds set their feathers, or nice women their curls,) in a acquaint & curious order; for this savours more of affectation then of affection, & of ostentation, than truth & sincerity. There are many whos& Sermons are half a year in contriving, then vented in one hour, & forgotten in another; (like painted Pageants erected against the King's Coronation, which after much pains & time spent in decoring, are taken down when the day of Solemnity is over,) and these are they who like those Jews, John. 5. 44. seek honour one of an●ther, & seek not the honour which cometh from God only, especially the chief Rulers among them did love the praise of men more than the praise of God, Joh. 12. 43. whereas not he that commendeth himself (as such plaunble, but unprofitable men would do) is approved, but whom the Lord commendeth, 2 C●r. 10. ult. But the sole aim of our Orator is, to glorify God, to do your Consort right and us all good, by setting forth in plain, yet pathetical language, her holy life, for our happy imitation: and though his time of preparation was very short, yet his Se●mons very full; for he being a present man always furnished, had his quiver full of divine meditationss which he c●uld readily open upon every opportunity, and it becomes every one of us to expose the tender parts of our hearts to such wounding, yet healing arrows, which receive this sovereign quality from the Sun of righteousness which hath healing in his wings. Now for this particular Sermon, certainly it is much eclipsed, from that primitive lustre which it had when it was presented viva voce before you: for his tongue was ●he pen of a ready writer, but not the pen of any writer could match his ready tongue; for he was very quick bo●h in his tongue and in his mind, full of holy affections to sanctify his learning, and full of choice learning to beautify his holiness. Thus much I thought good ●o write in his honour, who so much honoured you & yours. But I fear me I have wearied you, so now remit y●u to the refrefreshm●●● of his comfortable Sermon, which I make bold to commend to your Patronage, you and yours to the Almighty's protection, and ●ny poor endeav●rs to your Lordship's acceptation. So rest,  
Your Lordship's true Honourer, J. F.   

The Commendation.  PROV. 31. 29. Many Daughters have done virtuously, but thou excellest them all. 
WHen I looked first into this Text, thinking to consult (as I did) with some, yea, divers Commentators, than I did begin to think of saving that labour; for truly this blessed Saint of God was the best Commentary of this my Text in her life: What an happy thing was it that she should hear her Funeral Sermon (as it were) before her death; the last Sermon that ever she heard was on that subject, and it was observed concerning her, that she came from the place of God's Worship with such joy, as though she had come from Heaven. The text was that which we spoke of last Monday on the 116. Psalm 13. Precious in the sight of the Lord is the death of his Saints. She both in her life and at her death did express the truth of that last text which she heard discourse of on a Funeral occasion, and she also in her life and conversation is an exact Commentary on this my text. That which I purpose to speak of concerning her, shall be nothing but what I conceive in God's sight to be truth: and what shall be now said in her commendation, (for seeing she honoured the Lord in her life, it is my poor desire, and it shall be my best endeavour to honour her at her death,) what (I say) now first shall be said in her commendation, shall at last be repeated again with application unto you all, for your imitation.  
Truly this in general, first I may say, that when I look into those examples in the Scripture of rare persons, even of godly women, as Sarah and Deborah a Mother in Israel, and the like, may not we say, that the name indeed differs, but the practice doth not; a Sarah is dead, a Deborah a Mother in Israel is gone: Nay, beside these examples, when I read those expressions and descriptions of godly women, in the 1 Tim. 2. in the 2 Titus, as also in the 1 Peter 3. me thinks, there is a lively description of this godly Saint.  
But leaving generals, we will come to speak of some particulars, and we will reduce them briefly into these two heads. First, to her conversation before God, as in the sight of God, as also amongst 
Her conversation towards God.  and before men here on earth. Secondly, to her affection and Heavenly mindedness towards that glorious place, and the enjoying of that blessed person there, even the Lord Jesus. ●or the first of these, (and by the way, that you may not conceive, that what she did even in regard of Moral things, was nothing but what a Civil and Moral man might have done) this Man-ward, the will of God was her rule, the Spirit of God was her guide, and the glory of God was her end. Three such qualifications of an action, as never yet were found in the best action of the highest Formalist.  
But now particularly concerning that first work of God upon her, even her conversation unto God (as I am given to understand.) It is since the Lord begun to set her face towards Heaven some thirty years, or thereabouts, all which time until now, she kept her face and her heart towards that blessed place.  
Look a little into the Gospel (for there are the best and the surest evidences of a blessed estate) concerning the great work of Faith in 
H●● Faith  the blood of the Lord Jesus: oh, how precious was the Lord Christ unto her soul, as her discourses many a time did manifest, and as the text speaks, 1 Pet 2. It is a clear evidence that she believed on the Lord Jesus, because (as the Apostle there speaks) to such as do believe he is precious, and so he was unto her; and you may conceive from that, which some persons do think, is not such an evidence, she herself would often confess, that she found shaking sometimes concerning her Faith: for I do assent unto his judgement that affirm it, That he that always believes alike, and he that always prays alike, he never believed, nor prayed truly. But all her shaking were for her further settling and rooting in the Faith; as ye take a tender Plant & shake it that so the root of it may be more settled in the ground, and spread abroad further in the earth.  
And for her repentance in respect of sin, oh her sorrowful and 
Her repentance.  penitent soul for that! after her days of humiliation in secret, she coming out into the family several times these years have heard her speaking of her sins, with eyes as full of tears as may be; and when she came unto the Lord's table, she came with such brokenness and with such tenderness of spirit, as it was a clear evidence unto me, that as with joy she looked on Christ the Maker and Matter of that blessed Feast, so with sorrow she looked on her sin by which she had pierced so sweet a Saviour.  
What shall I say further, I might go through all those marks and evidences of life and of salvation revealed in the Gospel, expressed by our Saviour, in 5. Mat. O I might tell you that she was poor in spirit, and she was pure in heart, and she was a mourning soul, and she was an hungry soul, she was a meek soul, and she was a merciful soul, of all which our blessed Saviour pronounces this in that place, that they are certain and infallible marks of a blessed estate. Look into those evidences that are expressed in the rules and commands of the Gospel, as concerning the mortifying of sin, so as not suffering it to reign, growing in grace, walking, not after the flesh, but after the spirit, self-denial and humility of spirit, 
Her self-denial & humility.  especially that in the will, not only that reverential humility whereby she had high thoughts of her God, and low and mean thoughts of herself, but also that obediential humility in sto●ping, and subjecting her will unto the will of her God; this was enough for her that God had said it, and therefore she for her par would endeavour to do it; these are such evidences as are Evangelicall.  
Look now a little into the Law as modifyed by the Gospel; in all the commands of the first Table. For the first command I have 
Her obedience to the first Command  often thought of her speech; oh! saith she, I am greatly in love with the first command, and truly it was a sound evidence of life in her, for this is the sum of the first Table, Thou shalt love the Lord thy God with all thy heart, etc. nay, she was hearty glad that the Lord had been pleased to express himself in that manner. Oh beloved, could any man hear her speak this, how she loved the first Command, which indeed is the root and substance of all the rest, and how glad she was, that God had given out such a Command; could any man (I say) hear this, and not thus conclude from it, and say, Oh, the strength of grace in the heart of this Saint! 
T● the 2. Command Her ordinary duties. In he●●ing the Word. In receiving the Sacrament.   
And for the second Command, that is, of God's worship, whether ordinary or extraordinary. For the ordinary, whether public, private, or secret; For those in public, as the hearing of God's Word and joining in Prayer, oh what melt, and oh what break have these eyes seen, in that seat, she used to hear, and made use of what she heard! Many of us do use to hear Sermons, but there is an end, we make but little good use of the Sermons that we hear. And for her receiving of the Sacrament, oh what care did she take in a special manner by herself, by humbling of her soul to prepare herself for the participation of that ordinance! and oh what melting affection in a sweet mixture of joy and sorrow (for at that time there is both) have these eyes seen in her, when as these hands have given her the outward elements? and oh the joy and gladness of her soul after she returned home, having been feasted with the Lord Jesus at his own Table? And as 
In ●●●ding of 〈◊〉 Scriptures. 〈◊〉 meditation.  for private performances what shall I say for reading the Scriptures from the first, unto the last, she was a constant daily reader of God's Word; And for that same duty of Meditation, (oh, that too much neglected duty) it was her constant course one or twice a day to run over what she had heard on the Lordsday, even on the week day, and I myself have seen her many a time retire herself to walk in a place commonly called the Garth, or in some other place in a special manner (I am persuaded) for this very end, to press upon her soul in secret, what she had heard in public. And for that of prayer, her constant course was to pray by herself three or four 
I● prayer.  times constantly every day, beside her constant joining in the family duties. And here now (if you please) let me bring in her death because when she was closing with God in that duty, than the Lord 
concerning her present Death.  was pleased in a special manner to draw near unto her, & this you must know that it is one thing to die suddenly, another thing to die presently or quickly.  
Suddenness is this, when a man never thought on the matter before, nor prepared for the matter before; but presentness or speediness may come on a person that is fitted and prepared; therefore let me say two things concerning this. First, for her preparation for 
Her preparation for Death.  death, and her thoughts and speeches of death, it was very much, and they were very many and frequent; nay, the very last day that ever she lived here on earth, even at Noon in discoursing with others, to this purpose she said unto her husband; Husband you are not like to enjoy me long; some replies being made unto her, she returned this answer, But no man knows so much by me, as I do by myself; and this was about eight hou●s before her death; thus her thoughts were running upon it, and no doubt still she was preparing for it; and she hath said unto me and others, that she was verily persuaded she should die this kind of death, because it seems both her Father and her sister before her died so. Yet you must remember the distinction that even now we gave you. There is a twofold 
A twofold suddenness in dying.  suddenness; one in respect of preparation, and another in regard of time: the former was not to her, the latter was: to make this distinction plain to you: It may be you are indebted to a man an 100 pounds, and there is no day set for the payment of it; he may come when he pleaseth; well (say you) Sir come when you will, your money shall be ready for you; you lay the 100 pounds by you in a readiness, because you do not know certainly when he will come; it may be such a day he comes, and he knocks at your doors, and calls for the hundred pounds: you may say now, his coming is sudden, and not sudden, in respect of preparation it is not sudden, for you have the money by you; but in respect of time it is sudden, for he came in a time you looked not for; oh, how many thousand, thousand, have warning enough for Time, but as for Preparing for Death, alas what preparation is made! oh, let me labour for the former that Death may never find me unprepared, and for the latter the will of the Lord be done. Shall I tell you, one of the rarest Saints that ever breathed here on earth, died quickly, Moses by name; why, saith God to Moses, Moses go up into the Mount and die; nothing but this, Go up, depart and die: thus Moses died. So Aaron (as a man may say) he is only stripped of his , and so he dies; this is the first thing that I would have you consider, concerning her death.  
And secondly, this I add, (seeing that the Lord was pleased that this death should be) how seasonable was it that at this time 
Her death was seasonable.  she should be taken out of this world unto God? how it is with other men I know not, this I am sure of, that a child of God, as generally at all times, so especially towards the evening will go unto God, and make even his reckon with him, that so if death should come to him in the night, and his Bed should be his Grave, yet than his soul might go to Heaven; Now though she had been again and again with her God that day, both in private and in public, yet she is not weary, but as Moses goes up into the Mount, so she still goes into her Parlour unto her God in Prayer, and at that time she closes with her God so, that He was pleased to seize upon her body, and so presently after, her soul departs unto the Lord Jesus. Here I bring in her death in her Prayer, to wit, as when the River is going towards the Sea, the Sea at the Tide comes out, as it were to salute it, and to bring it in; so this blessed Saint, oh! she was running fast towards heaven, and she was almost in heaven all that day after the Sermon; well now, the Lord seeing her make such speed towards him he comes down to meet her, and now he hath taken her unto himself, this for ordinary duties both in public, private, and secret, respecting the second Commandment.  
Now for extraordinary duties, this on my own knowledge also 
Her duties extradinary.  I speak, that she constantly every week did keep a private Day of Humiliation, retiring herself alone, and spending some part of the day with her husband, and that in examining of her heart, & humbling of her soul, in reading and in meditating, and yet such was her wisdom, that she cast things so, as she might not be interrupted by those occasions which she might meet withal, either in the world, or in the family. This for the second Commandment.  
For the third, for her reverencing of God's Name, it is no great 
To the 3. Commandment.  matter for me to say, I never heard her swear (as I never did) during all that seven years that I lived with her, and I am persuaded had I lived 70. yea 100 years with her, I should never have heard her swear; no, no, more than that, she feared an oath; and this evidenceth that she had respect unto the thitd Commandment.  
And for the fourth, what shall I say for that, a whole day might 
To the 4. Commandment.  I spend concerning that day: she spent it wholly for God: I will tell you nothing but the truth: she did rise constantly at 6. of the clock in the morning, and being up, she first went apart secretly and commended her own case unto God in Prayer, and she did read God's Word; then she came forth, and she (to prepare herself further for the public duties) went to pray with her husband in private, or with the Minister that was there present in the family; after this she went about seven or eight of the clock unto the public place of God's Worship, where she spent all the forenoon, until dinner: presently after dinner, so soon as the servants had dined, she occasioned their calling in; then was an account given by them of what they had heard that forenoon, and usually this continued until the time that the Bell ceased ringing, than she went to the House of God again, and there she spent all that time which was allotted for the public Worship: then she returned bacl against, and presently after, before supper, the servants were called in again an account was given concerning the Word that they had heard, and oftentimes, oh! with affection would she speak unto her servants, (especially now of late) Oh! remember this; when a seasonable Truth was delivered. What did she yet before supper? why, she retires herself in secret, she goes to God in prayer, and what then? why, presently after supper, the servants were a third time called in, an account was still given of the Word that they had heard, what this or that servant could say, so as they were able to answer in some method, for method helps both judgement and memory: then the whole Family, the Church, the Word of God, and all was commended unto the Lord's blessing, and we were fitted and prepared for to take our rest; Lo here a Saint of God spending the Lord's day graciously. And this was her constant course: had she done it once or twice only, it had been less, but it was her constant course; thus I have led you along in speaking something of her concerning her carriage towards God both in the Gospel, and in the Law, these are main things, believe it, these are special things, and in all these the authority of God overawed her, and the love of God constrained her to do what she did.  
Now we come to speak something of her in relation unto man, 
Her conversation towards man.  and there you may see, that though she hath gained, yet we have lost; I have heard it reported of her by a man that was not apt to flatter, he said plainly, That of all the persons in the world, with whom he did converse, he never knew her equal in all things, and I confess ingeniously and sincerely, that I have been acquainted with divers in the Southern, in the Western, and in the Northern parts, but for all things both towards God and man, I never knew her equal.  
But more particularly in respect of the Church, and People of 
Towards th● Church and people of God.  God, (to begin with the best first) oh the Church of God hath a great loss: She was but a woman, but she was a most valianr Soldier, one that could fight with the enemies of the Church of God, yea wrestle with God himself by her prayers, and tears, these are the weapons of the Church, without which let a man's spirit be never so courageous, yet if he go not out with God, all his courage and strength will but little avail: thus the Church of God for a friend, hath lost one.  
Look now unto the Ministers of the Church of God, and to the members of the Church of God, this is the truth; For the Ministers 
Towards Ministers of God's Word.  of Christ, I have wondered at her carriage towards them, and what if I should say also of her bounty towards them; Concerning the members of Christ, 
Towards the Members of Ch●ist.  the Saints of God, yea all the Saints of God, yea the poorest Saint of God, with whom she was acquainted, every one of them was her dearly beloved. I do not know a Child of God that was acquainted with her, but he will seal unto this truth, that she loved the Saints, all the Saints, and that therefore, even because they were Saints. This I know, that in her eyes a vile person was contemned, but (as the Psalmist speaks) she made much of them that feared the Lord. Well then, Church of God thou hast a loss; Ministers and Members of the Lord Jesus ye also have a lo●se.  
In relation now unto the family, to the City, to friends, to foes, to Parish, to Poor, to all. In relation to the family, to the head of the family, oh, she was a dear, obedient, and faithful wife: oh, a 
Towards her family  loss unto him: what! for the outward man? yes, a loss that way: but especially for the inward man; oh, her presence, her counsel, her company, her prayers for the soul of her husband above thousand thousands yearly. A loss thus unto the inward man of her husband, she was every way unto him a meet help indeed, and this now in the want of her is both known and felt; and for her Children, she had many taken away from her by death, very young and tender, but for that which remains, oh her care over her! oh her prayers for her and with her! she it seems for other times (this excepred) used to take her daughters along with her, to pray with her: Oh a loss thus in respect of her husband! oh a loss thus in respect of her daughter! this is known and felt. For her servants in the Family, before I knew her 20. years, it was her constant course to Catechise her servants, and now lately more especially, she was putting on to that duty: oh her love u●t● the souls of her servants! Concerning her kind●ed on his side, on her side, they may come in and say, Not only husband and daughter, and servants, but we also have lost a great loss Concerning the City now, and those that she conversed withal in it, truly, when I remembered what was once said concerning A●h●n●sius, in his p●aise and commendation, I could not keep my thoughts from running upon her, she was (as it is said of him) both Magnes & Ad●mas, both ● Loadstone and an Adamant; as a Loadstone she did draw others sweetly by her carriage; and a woman so grave, and yet a woman so cheerful seldom have I seen; yet she was as firm for God as an Adamant, not yielding unto any thing, whereby Gods glory might be any way impeached, or his will might be disobeyed. For those moral virtues, which we touched upon before, as her Justi●e, her Temper●●●e, her C●ur●●e, yea and that raised higher, her courage f●r G●d, her pa●●●n 〈…〉 in her calling, her mee●en●s●e, her m●d●st●, 〈…〉 in ●ll 〈◊〉 she was admirable: Thus b●th Family and City, the persons therein with whom she conversed, in respect ●f both there is a loss  
Look to friends now, and to foes also▪ to have a friend that is a Saint, and to love an enemy; both these are marks of grace. For the former, I have already told you of it; and for the latter, this I have been told, that I having had some occasion to speak something of that subject, she could freely speak, what a large heart the Lord had given her for her enemies, to pray for them, and to do them good both in word and deed, and this but about some 8. hours before he● death. And for the Parish, they themselves well know that they have lost a Matron, and lost a Motber indeed. And for the poor, this was her constant course every week, to lay up something for them, to see how the Lord would have it. In the morning of that day on which she died, about the poor neighbour for whom we prayed, she was employed in making something ready for him, yea sending money to him, yea a third time sending; and that it might not be done for ostentation, she would sometimes charge the servant that carried the alms, to give the alms so as to conceal the name; thus both Parish, and Poor, all have a loss.  
Now for her twofold outward state, as thus she carried towards all persons, so thus also she carried in all estates; still she was constant with her God, in the time of prosperity, so humble, so thankful, so bountiful, and liberal she was: In the times of any cross, or loss, or adversity, oh, than the strength of the patience, and long-suffering of this godly soul! oh, what wisdom did she show! what subjection unto God's will, nay, what fruitfulness also after the affliction was passed; thus did she go through sufferings. She told me not long since, that the Lord had answered every prayer that she had put up, as if he should have said to her, why, child, I will both direct thee what to ask, and I will also answer thee in what thou askest; as the Lord said to Moses concerning the people of Israel, Let me alone: so concerning her last dear child, I shall never forget her words, Ah (saith she) I could never yet get my heart enlarged in praying for his life, because (to wit) the Lord had a purpose to take him unto himself; therefore he restrained the spirit of his servant, from being so instant with him in praying for his life. Thus you have seen some things in relation to God, to man, to persons, to things, to states. Now for the second thing that we propounded, that is, concerning her heavenly mindedness; eertainly her conversation was in heaven, for all her endeavours did tend thitherwards; nay, she had a heart set for heaven, and she had set her affections on things above long before. And for the world, oh how often would she speak of that, as having her heart taken off from the world; and finding that the things of the world did steal away her hear●, she cuts of the affection by taking away the occasion; What saith she, you things of this life do you begin to steal away my heart from heaven and heavenly things? away with you, let not me be troubled with you; that therefore which the men of the world do look after so carefully, as loving it dearly, even their gold and silver, she finding it somewhat to encroach upon her affections, her husband must have it, she will not keep it; and in respect of her expressions many and many a time concerning her desires to be absent from the body, that she might be present with the Lord, oh, how Saintlike did she express herself? Now seeing in this manner (as you have heard) towards God, and towards Man, in the use of all good means she was walking & stepping on still towards heaven; and seeing that she, (setting heaven and the Lord Jesus before her) thus pressed hard forward toward the Mark for the price of her high calling, we may say two things for conclusion: First, we may say this, That though we have lost, yet she hath gained to eternity: And secondly, this also we may say (and so I come unto my Text) that though many have done virtuously, yet may I not speak of he● as Solomon doth ther● hast not thou excelled them all? And so from her unto our text we pass with what brevity may be.   

THE SERMON.  PROV: 31. 29. Many Daughters have done virtuously, but thou excellest them all. 
IN the latter end of this last Chapter there is a commendation of a virtuous and godly woman, positively from the tenth verse unto my text, and here in my text comparatively. The words divide themselves into two parts: the former part is this, Many Daughters have done virtuously: the latter part this, But thou excellest them al●. Seeing then what is said here, is for the Praise, Commendation, and Honour of a virtuous and godly woman, we will therefore from the words at this time handle this one truth.  

Doct. That though m●ny do virtuously, yet soon of God's people do excel in gra●e, and this is their praise and glory.  
We say sometimes of the lives of women, as Origen once spoke concerning them, that if they be good they are very good; though therefore we might bring to the exa●ples of men in the Scripture that did excel in grace, yet notwithstanding for the confirmation of this tru●h, we will only in●●ance in those of the same Sex with this godly soul now departed: And the fir●● sh●ll be in ●ne of her own name, ●l●za●et●, Lu●e 1 6. there you s●all find ●ha● Z●ch●ry and Elizabe●h were two rare and excellent persons in grace, for there it is said concerning them both, that they were righteous before God, & blameless amongst men▪ there is one excellent woman. The second that we shall name is T●bi●h●, she is described in Act. 9 36, 37. she was a Disciple, a Professor of the Gospel, and a woman full of good works, the●e is a second excellent woman▪ The third that we shall name, for a woman that was excellent in gra●●, is Mary, John 1. 11, 20. she was first at the grave, and she was last at the grave; she stays at the grave, weeping, and mourning, and crying, when Peter, that rare Apostle, was gone; here was a woman rare for her affection unto Christ, her heart did appear to be more tend being a woman, than the heart of Peter, a person of another Sex: To name yet another, Rom. 16. 12. there Paul salutes two godly Matrons, that laboured in the Lord; but saith he salute our beloved P●●si●, that laboured much in the Lord; that is more; Others they laboured in the Lord, and ●his was their commendation, but this beloved Pe●si● she laboured and laboured much in the Lord, therefore she is especially commended for it.   

Reas. The reasons of this truth are the●e; The first is taken from the inward working causes, and they a●e these two, Christ his spiritual providence, and his people's special diligence. First, Christ's spiritual providence in dispensing the gift, for according to his gift so is not the truth of grace only, but the measure of grace also, Eph. 4 every one hath grace given him according to the measure of the gift of Christ; and (as the Apostle speaks unto the Corinthians,) The spirit of Christ distribute unto every one even as he will: This blessed Head, though he gives unto all, yet notwithstanding he gives unto all differently, to some more, and to some less, even as he pleaseth; this for the inward means. So for the outward means, by his spiritual providence he affords unto some, more and greater means, and a longer time, to others less: He also doth bless the means more unto some then unto others.  
Again, another inward working cause is the special diligence of God's people themselves, exciting and stirring up, and also exercising that grace which is given them, applying the means unto their hearts, and bringing all home in private, that was done in public, this is the reason why, though some do virtuously, yet others do excel in grace, even their practice of Piety, and their Christian diligence. And as thus ye have heard the working causes per se, by themselves, so also per accidens, by accident, the Lord sometimes makes the sense of sin a means to break the heart, and that sinner that hath been exceeding ●●nful, that sinner afterwards sometimes becomes a notable Saint; this is the first general ground from the inward working causes.  
The second general ground is from the final cause, and that is double, for his hour glory, and his people's good; for this double reason, though others do virtuously, yet the Lord will have some to excel in grace: First, for his own glo●y; thus in dangerous times, Elijah he must stop up, the three children they must be willing to step into the Furnance, and Deny into the Den, rather than the Religion and Worship of God shall ●e demolished and beaten down: though therefore he have many Worthies, yet the Lord will have some special Worthies, that not only shall have grace, but also much grace, for his honour. Thus fo● his own glory though others do virtuously, yet the Lord will have some to excel in grace. So also for the good of his people, to draw them on when they are backward, to strengthen them when they are weak, and to encourage them when they a●e faint-hearted. Why had Caleb and Joshu● an excellent spirit given them? why? to strengthen and encourage others that were weak and f●int-hearted: therefore when the people were discouraged Up (say they) f●●r not the people of the Land, ●●r th●ir strength is departed f●o● them, u●d th●y shall be but as bread ●or us. This from the working 〈◊〉, and also from the final cause, you see reasons why though others do virtuously, yet the Lord will have some to excel in grace.  
But why is this their praise and glory? why, the reason of that is taken from the definition of true honour; that is truly honourable, which the wisest and the best do speak in the praise of; That is not honourable which every man speaks well of, (though I am persuaded in respect of this Saint of God, who ever he or she was that did speak against her, while the tongue was against her, the conscience was for her,) but that is truly honourable which is commended by the wisest, and by the best, by the wisest Prophets, and the wise Apostles; For the wise Prophets when they come to commend persons, whom do they speak well of? why, holy persons, holy souls, the Saints that do express the power of grace in their lives: And for a wise Apostle, tell me, where Paul is commending any but a Saint especially: nay, if an Angel must come from heaven to speak in the praise and commendation of any man here on earth, it shall be only in praise and commendation of a Saint; this is plain in the 9 of Daniel, there Daniel is humbling of his soul, and breaking of his spirit for his own sins, and the sins of the people; well, now an Angel is dispatced from Heaven with a message to him, and he brings him this news, Oh Daniel thou art a man greatly beloved; thus an Angel will rejoice to bring good tidings from Heaven, for the praise and commendation of a Saint upon Earth. But what do I speak either of Saints or Angels, even God himself doth account their death to be precious, he hath a high opinion of them, he hath high prising thoughts of them, as you have heard Here you see the reasons of this truth, why though many do virtuously, yet some of God's people do excel in grace, and this is their glory and honour. We have a question before we c●me to Application, it is this; Wherein appears this excellency in grace? I answer in short, It appears in the matter that is done or suffered, and in the manner of doing it: First, in the matter that is to be done, both in avoiding evil, and in doing good; For the avoiding of evil (and all this you shall see in this godly soul that we have discoursed of) She is a woman of an excellent spirit, that endeavours so to avoid all sin, her special sin (which David calls his own iniquity, and the special sins of the time; here is an admirable spirit indeed; and certainly herein did this blessed child of God shine out most cheerly, in that she laboured to avoid all fin, and her own sin, and the sins of these days and times.  
Again, for the doing of good, she that endeavours to perform all duties, and especially her duties, and those duties that the world hates, and scorns, and speaks ill off, certainly such a woman as this, is of an admirable spirit; yet this also was the spirit of this Saint of God, in that she endeavoured to do all duties enjoined: and for those that concerned her in her place, she shined out admirably in them; yea, she was constant and diligent in performing those duties, which a wicked heart most hates, as redeeming of the time, walking precisely, growing in grace, standing for God with zeal of heart, and the like; this argues an excellency: And as thus in doing the will of God in his command, so also for a patiented subjecting unto the will of God in his providence. Though the Saint of God had much experience in matter of prosperity, yet she had had also great experience in matter of adversity, yet notwithstanding was not that an admirable speech of her: I● is the Lord, let do what seems him good? had any d●ne this but the Lord, I should never have borne it, but seeing the Lord hath done it, why should I be impatient under it. Nay, when her Child, her dear and only Son was dead, this was that which stayed her spirit, that the Lord had done it.  
And as thus for the matter, so also for the manner too, when this is done sincerely, with constancy and continuance, truly that was a pretty time of trial which she had for 30. years together, and for the measure thus, with zeal, when this manner and measure is added to that matter, there must needs be an excellency; together with this effect growth in grace, and this end, the glory of God, when for for the matter it is thus universally, against all sin, our sin, and the sins of the Time; unto all duties, our duties, and the contemned duties of the Time. And thus in respect of suffering, patiently submitting unto the will of God, and when for the manner, it is thus, sincerely for truth, constantly for continuance, zealously for measure, having this effect, growth in grace, and this end, the glory of God, this must needs be excellent indeed. Thus you see wherein this excelleney appears.   


Now the application will be threefold, unto the wicked, unto the godly, and unto all. Is this a truth than first for wicked men, concerning themselves, and concerning others? See sometimes this way, First, concerning themselves, what do they think to be the glory and excellency of a man or woman? truly to have those titles, places, riches, and means in the world, to have that esteem and repute in the world, oh this is a rare thing indeed; this is the judgement of a man of the world. But now concerning grace, and goodness, ask them whether that be an excellent thing, yea or no, and they must must needs tell you (if they will but confess the truth) that they think not so; if they should say so, they must needs lie, because their whole practice is against it: certain●y, if this be a truth which we have confirmed, these persons do err in their judgements, in judging thus of the honour and glory of any person; nay, another error is this, that although in their life time they show very little, nay, indeed nothing at all in a godly way for which they should be commended, yet notwithstanding when they come to die, if a Minister be to preach for them, and in preaching will not speak in their praise and commendation, they think him a strange Preacher: why, you hear that we must only speak in the praise of such as do excel in grace, these only we must commend; wouldst thou be commended when thou diest? oh man live godly while thou livest. Art thou a Drunkard? art thou a Swearer? art thou a Sabbath-breaker? art thou an oppose● of goodness whilst thou livest? and yet notwithstanding when thou comest to die, a Minister of Christ must stand up in the place of God to praise and to commend thee?  
And as thus for an error in judgement, so also for an evil in heart, What is that which wicked men do love? What is that which they affect? is it grace? is it an excellency in graces though certainly a righteous man (as the text hath it) is more excellent than his neighbour, yet notwithstanding a wicked wretch that is neighbour to a godly man, he thinks not so of him, nor answerably is he affected towards him. What? dost thou not think a godly man better than thyself, (I speak to a wicked Wretch) nor art thou answerably affected towards him? and the Lord saith so directly, There righteous 〈◊〉 is more excellent than his neighbour. What? are persons more willing to be bad and vile, then to be so accounted, and so called? yet how many are there that cannot endure to be evil spoken of, who yet will do most vildly, most unworthily.  
And concerning an excellency in grace, many a one is afraid to be too hot and zealous for God, lest that he should be scorned and derided by the wicked of the world. I wish it might not be found true of many a one, that the praise, account, and opinion of men hath not too much byaced the matter, so that they dare not strictly conform in all things to the will of God in their lives, lest they should hear ill of those of whom they would be commended. Thus men do err in their judgements; they should prefer the testimony of their consciences in pleasing the God of Heaven, before the praise and commendation of all the men and women in the world. Where find we amongst these men that I am speaking of, such a man as that Heathen was, of whom it was said, That so●ner a man might pluck the Su●ne ou● of his S●hear, then draw him aside out of the course of Justice; Oh this great Idol in the world! this esteem and repute! it draws persons aside wonderfully, an● they think it ● disgraceful thing sometimes to do that which God commands: yea, add one thing more, when men are ashamed and afraid to be too good, and yet they are neither ashamed nor afraid to be too bad, It is an old saying, and it is a true one, Qui timet ●sse bonus, non timet esse ma●us. If you see a man afraid to be good, that man surely is not afraid to be evil.  
And as for that singularity in goodness (which indeed is the excellency that I am speaking of) how is that evil spoken of? many a man is afraid to be thought such a one. It is the Observation of a learned godly Divine, Persons, saith he, would be singular in every thing, but in one thing, that is, in gr●●e, in goodness, and in godliness, for wealth a man would be the richest man in the Parish, nay for Pride, persons would be above any in the City; what? do men affect ungularity this way in riches, and in pride, and yet when they should come to be singular for goodness, they will be as their neighbours then, they are afraid to be too good, yet they are no● afraid to be too proud; this for the first use.   

Use 2. This looks d●●ectly on God's people, is this a truth, that though many do virtuously, yet some do excel in grace? then for the people of God thus: Are they stronger, or be they weaker, in respect of themselves, or in regard of others, they may learn something from hence; for those that are stronger in the highest form, let them first walk humbly: amongst the graces that make persons to shine and to be rare; Humility is one: You know what the Apostle speaks, Who made thee to differ? and the same Apostle writes a whole Chapter, & all for this end, to take off those in the higher form from Pride, and those in the lower form from Envy, in respect of those gifts of edification, especially in 1 Cor. 12. And Paul himself a man excellent in grace, and full of it, yet saith he, in 1 Cor. 16. 10. By the grace of God I am that I am, for my spiritual being I give it only unto God's grace; and, I laboured, saith he more abundantly than they all; How now Paul? dost thou take any thing to thyself? mark how he corrects himself immediately, Yet not I, but the gra●e o● God in me, saith he; thus still he gives all to God, this is the first thing, That they who are in the higher form should do, they should walk humbly.  
Secondly, And as thus walk humbly, so also let them walk thankfully, oh give thanks unto that God who hath called you out of the world, and made you rare and excellent in grace & goodness, had the Lord made another world, and given you it all, it had been nothing to this to give you grace, and that grace wherein you do excel: be thankful therefore according to the sight and sense of grace.  
Let them walk also with comfort and cheerfulness; what is that that makes a child of God go sadly and heavily? why this, a●●s he is afraid that all is not well at home, but if the Lord come in, and show himself powerfully and sweetly unto his soul, then as he should give the glory of it unto God, so he should take the comfort of it unto himself.  
Thirdly, let them walk wisely, yet let them also walk resolutely; I have wondered at the wisdom and resolution of Daniel, he was a man so resolute for God, that though he was a man of great employments, being ●et over 120. Princes, who had rule over 127. Provinces, and though it is likely that his enemies did watch him, to see it in any sort he had neglected the King's bu●●nesse, yet notwithstanding they could find no fault a● all in him that way, such was his wisdom. And for his resolution, nay, saith he, rather than I will not pray to the God of Heaven, the Lions shall devour me; and before I will defile myself with that meat, I will venture life & all.  
But may some say, was not this resolution of Daniel an impeachment of his wisdom? no, I will show you three rare men, who though they were resolute for God, yet you shall see also that they were very wise;  
1. The first was this of Daniel, so wise a man was he, that the Proverb runs of him, What? as wise as Daniel? He had the matter revealed unto him, which was not revealed unto any other man in the World, yet notwithstanding, his discretion and wisdom will not keep him in a moderate frame, but he is resolute for his God. The second example is that of David, of whom the 200. men spoke, that he was as wise as an Angel of God; yet notwithstanding, his wisdom did not hinder his resolution for God; therefore when she had that laid in his bosom, even Michol his wife checked him for his zeal, What, saith he to her, is this to be vile? I will be more vile yet. The third is Moses, he must be as God to Aaron, there is his wisdom, yet notwithstanding make this resolution, Heb. 11. 24. great things are offered unto him, great honours in Egypt, great treasures in Egypt, and great pleasures in Egypt, threescore temptations, and it is likely that they might cry secretly unto Moses, and say, Stay Moses, stay a while Moses, be not such a fool Moses: what? wilt thou join with the people of God, and so lose all thy honour, all thy wealth, and all thy pleasures? What now doth this wise man Moses? farewell all, saith Moset, farewell all, I will rather suffer affliction with the people of God, than I will enjoy the pleasures of sin for a season. Oh than what a discretion is that which keeps men in such a moderate and lukewarm temper, that it will not suffer them to be so resolute for God, as for his sake to be willing to part even with all the things in the World, whereas you see here the persons so resolute for God that they will venture life and all for him, and yet they were very wise.  
And thus also be resolute, so as neither being alured by the dearest friend, nor affrighted by the bitterest foe: not being alured by the dearest friend thus in the Acts of the Apostles you shall find, that when they h●a●d there what Aga●us had prophesied, namely how Paul should be bound at Jerusalem, the friends of Pau● (and it is likely they were godly friends) they come unto him weeping and crying, Oh Paul, go not unto Jerus●lem, what, wilt thou be bound Paul? mark now how Paul answers them, Why stand ye weeping thus, and breaking my heart? bound? saith he, I am willing not only to be bound, bu● to die als● at Jerus●●em, for the name of the Lord Jesus. A courteous word from a dear friend draws much, yet notwithstanding, Paul there, when his friends sought by weeping to draw him off from being so resolute for Christ, Oh saith he, in so doing you break my heart; yea, mark also the speech of that rare marquis Galeaceus by name, when great proffers ●ere made unto him, if he would do so and so, Let him be accursed, saith he, that thinks all the wealth in the world worthy in any sort to be compared with one day's fellowship with Jesus Christ. Thus though we be alured by the dearest friends, yet we must be resolute for God: nay, though also we be affrighted and scorned by the bitterest foe as David, you heard, when his wife scoffed him for dancing before the Ark (where she played the part of a bitter foe) What? ●aith he, am I vile for this, and I will ●e more vile y●t. So Lu●he●, great offers were made unto him, and great thunderings were sent against hi●, yet he was ●esolute for God still. And saith Nehemi●h that great Reformer, Shall su●h a man as I fl●e? he would resolutely stand for God. Thus you see what advice may be given unto those that do excel in grace, they should walk humbly, walk thankfully, & cheerfully, walk wisely, yet also resolutely for God.  
The second branch of the Use concerns those that are in the lower form, and they are either such as have been stronger, & now are weake●, having weakened themselves; or else they are such as are weak. For the former; Let such be deeply humbled, & that speedily, in calling to mind the mercies, the merits, the time, and the corrections which have been afforded unto them, & which they have been tried withal; let them look on all these things to humble their souls before God. And 2. let such also double their diligence now. And for those that are weak, let them pray that what is promised by the Lord, Isaiah 40. two last verses, it may be accomplished in them; there the Lord speaking of his people, saith thus, They shall mount up with wings as Eagle's, they shall walk and not faint, yea run and not be weary; thus then do thou, run to the Lord and say, Ah Lord, I am ca●t behind in thy way, others do outstrip me, others get before me, and thou hast said Lord, that I shall walk, yea run, yea fly, in running the ways of thy Commandments, make good thy word unto thy poor servant Lord; Thus fly to the throne of grace when thou art hindered and cast behind in travelling towards heaven. Thus for those that have been strong, & have weakened themselves, & are weak still. And as thus concerning themselves, so also concerning others their fellow Saints and brethren, let them thus do, comfort the sorrowful, support the feeble, and if any man be disjointed, joint him again, as the Apostle speaks, Gal. 6. If any man be overtaken in an infirmity, ye that are spiritual restore su●h a● one in the spirit of meekness. And as thus for their endeavour, so also for their affection, let it be with them as it was with David, Psal. 16. All my delights, saith he, are in the Saints upon earth, and such as do excel in virtue. So let your special love and delight be to the excellent ones upon earth, even unto those that do excel in virtue, and excel in grace. Should a man come unto every man and unto every woman in this place, and ask them this question, what kind of persons have the highest room in your souls? whom d●e you most highly prise and most dearly love; this is a most sensible thing, and b●ing applied, will come close unto the quick; is it a gracious man yea or no? is it an excellent man in praise? yea or no? if it be not from God, I tell thee this day that the Lord marks thee out this day for a bad man; what can be more plain than that in 1 J●h. 3. 10. by this is manifested a chi●● of God, and a child of the Devil: a child of God is one that loves God, an●●●rk●s righteousness, and he loves his brother, especially his brother in ●race, above hi● b●●ther in nature why ye must live with those whom ye love. Oh▪ this child of God that is now dea●, she loved the Saints of God while she lived, and therefore now she lives with the Saints of God being dead; This loving of the brothers is not as the cause why we are in a blessed state, for so Christ is; but as an evidence; so indeed it is. This for the second Use.   

Use 3. The third Use is to persuade good men, bad men, all men to come unto God, and to get much from God, even to excel in grace, that so at de●th they may be able to say in truth what our Saviour said for perfection, Oh saith he in John 17. 1. Father I have finished the work which thou gav●st me to d●, now therefore F●ther glorify me; There was a work given him to do, and a work given him by God, this work must be done, it was so; then he prays, Now therefore Father glorify me. So the Lord hath given thee and given me a work to do, a work in general, a work in special, a work to do, a work to finish, and it is the work which the Lord hath given us; now then let it be thy endeavour to finish it, and then when death comes thou mayst pray in truth, as thy Saviour did for perfection, Father, the work which thou gavest me to do I have done it, yea Father I have finished the work that thou gavest me to do, now therefore Father glorify me. And here now take both the means for this, and also the Argument▪ to it. 1. For the means whereby we may come excel in g●ace (for this is thy glory and this is thy commendation) they are these three; 1. The Lord Christ the Fountain of grace. 2. The spirit of Christ, the Author and Work●● of grace, some special and particular graces of God's spirit. And 3. the right making use of the means of grace. For the first of these, to wit, Christ the fountain of grace. Would a man have grace? yea would a man be full of grace? why, the Text tells us, that there is a fullness of grace in Christ, and of his fullness we must all receive grace, for grace: And would a man indeed be excellent? let him labour in a special manner to be filled with God's Spirit; oh that evil jeering spirit that is in persons against God's Spirit! at any time at their best leisure, let them read what I would commend unto them, and they shall find in the book of God, that when it is said, that such a man did something that was excellent, than the text tells us, that the Spirit of God was upon him, and the Spirit of God filled him. Samson was a strong man, yet when he did any admirable act of strength, you shall find that the Spirit of God stirred him up. Elijah did great great things, but then the Spirit of God came upon him; Elisha also did great things, but then the Spirit of God came upon him. So in Luke 1. there it is said, that the Mother of John was filled with the Holy Ghost, and the Father there was filled with the Holy Ghost, and then he spoke unto admiration, ver. 37. and 34. So in the Acts of the Apostles. in the 1. of the Acts, there the promise is made, that the Apostles shall be filled with the Hol● Ghost; and in Acts 2. what wonders do they? but first they are filled with the Holy Ghost. So you shall find in Acts 3, 4, 5. Then the Apostles filled with the Holy Ghost, and, Then the Apostles filled with the Holy Gh●st, did so and so. So in Acts 6. and in Acts 7 there is Stephen full of the Holy Ghost, an admirable man, and Paul in Acts 11. being full of the Holy Ghost set his eyes there on a wicked Wretch; who is that? why a man that hindered the passage of the Gospel, that Bariesus that sought to turn the Deputy from the Faith▪ Pau● looking on him, he said, Oh full of all subtlety and malice, thou child of the Devil, and enemy of all righteousness, wilt thou not cease to pervert the strait ways of the Lord? Thus you see that when any, either admirable speech hath been spoken, or any admirable thing hath been done, still persons have been filled with the Holy Ghost. Thus labour to partake of the fullness of Christ, and labour to be filled with the Holy Ghost. And for the special grace of God's Spirit as in the body of a man that is strong & lusty, active, and able, some parts are to supply with spirits for nourishments, and for growth, as the stomach, liver, and heart; so in the soul of a child of God, there are certain graces, that are useful, for all practices, such as are these 〈◊〉 Faith, Hope, Love, and Fear, these are all Mother grace's h● but above all, the fi●st, ●o, the grace of Faith! this will direct a man what he should d●, this will persuade a man why he should do, and this will enable a man h●w he should d●, yea to work wonders: all the wonders that have been in the world, have been w●nderfull by their Faith. And for Hope, that is an admirable grace to make a man rare in g●ace, d●e not you remember what is said in J●h. 1. 3. he that hath this hope, what h●pe is that? why this hope to see Christ, and t● be like him; he that hath this hope, what doth he? why he doth purify himself even as Ch●ist is pure, and that other Text also in 2 Pet. 3. 11, 12. Seeing these things m●st be dissolved, ●h what m●nner of persons ought we to be in all holy conversation, and godliness: why what is the matter? why, because the time shall come when the Heaven shall pass away with a noise, the Element shall melt with fervent heat, and the Earth with the things that are therein shall be burnt up, and then we look for ●ew Heavens, and a new earth, wherein dwells righteousness; we look for a new Heaven▪ & a new earth, that is, we look for another place of habitation, even in heaven; for properly there is no earth in heaven, but as these heavens, and this earth is now the place of our habitation, so after death we look for another place of habitation than this, even in heaven. Seeing then our hope is in heaven to have another and a better, a more happy and blessed place of habitation, than we have here below, now therefore what manner of persons ought we to be. For Love, now Faith is an intaking grace, but when it would put itself out, for the doing of any good, than it takes hold on Love Faith works by love, saith the Apostle, it works love, and it works by love, and this love of God (as the Apostle speaks) will constrain a man to live unto God, yea to the utmost of his desires and endeavours; the love of grace will not make a man stint himself in his de●●res after grace; no, as those persons that do love money would not only have this hundred or that 1000 but many hundreds and many thousands, especially, if they love it, for itself, than there is no end of their desires after money: So let a man turn the stream of his desires, towards grace, and then he will long after it unmeasurably, he will never stint his desires after it, and say, Thus much grace will serve me, and so much grace will content me. And as love thus will put a man on unto that is good, so lastly, for Fear, it will pluck a man back from the doing of what is evil; therefore that man there in the book of Nehem●ah was faithful above many, because he feared God above many Lastly, the means of grace in the use and the right use of them, when men hea● Sermons, and then afterwards preach them over and over again to themselves, that they may have grace in their hearts, and express grace in their lives. Oh this duty of meditation in bringi●g things home unto the heart, is one of the special means to make the soul rich, in expressing the power of godliness in life and conversation: this for the means of it.  
Now for the Arguments to it, and they are four, From God, the thing, ourselves, and others▪ Why should thou and I labour thus to be rare and excellent in grace? why first because God bids us; if there were no more but this, it is enough for thee and me that God bids us labour to be so: thus in 1 Pe●. 5 the Lord is calling upon us to grow in grace, and in Mat. 5. last verse, Be ye perfect as your 〈◊〉 F●ther is perfect: what, can we be as perfect as God is? fa● be we from that conceit, but we should labour to be like unto God, for there he is speaking, how God doth good to the bad: nay God doth good to his enemies now let us b●ing ourselves unto this rule of perfection: Certainly if a man doth excel in virtue, and be rare in grace, in the world he shall have enemies ●ost thou love them? canst thou pray hearty for them? this is now to be perfect, as thy heavenly ●●ther is perfect. Secondly, look on the thing itself, it is in itself a most commendable thing: you shall find that the Lord doth study to find out terms to to put upon his people that are rare in grace, for their praise and commendation, as Abraham, Moses, David, and Daniel; oh for Daniel the Lord comes again & again to him to tell him, Oh Daniel a man of desires, a man greatly beloved? the heart of God is so taken with him, that herepeats it again. O● Daniel, a man greatly beloved; that is a rare expression of the Holy Ghost, for the praise and commendation of such a man as doth excel in grace. Thirdly, look on ou● selves, in regard of our own persons in heart, and in regard of life. 1. For our hearts, to have the love of God towards a man, and the blessing of God in a special manner upon the spirit of a man, oh this is an admirable thing indeed; to be enriched in the world, oh we say, this is an excellent thing, and how will men ●i●e early, and go to bed late, and all for what? why for this, that the Lord may b●e●se them with a rich state in the world. But, oh the blessing of God on the s●ule of a man, in making a man ●ich in grace, this is an excellent thing indeed, one d●am of grace is worth all the world; now the Lord will enrich tho●e in grace that do use well the means of grace. Take heed how you he●●, saith Christ, for loo● in what manner of he●ring you hear, ●nd with what measure of diligence af●er hearing you use, s● God will measure out again to you. Thus in regard of a man's heart within 2. In regard of a man's life without, truly our life is but sho●t, we have a great de●l of work to do, and but little time, therefore saith the wisem●n, Eccles. 9 What soever thou findest to do, do it with all thy might, saith he; why so? why, for as the time is short, so after death there is no working then; the time of this life is a working time, after death is the receiving of wages, though a wicked man should do never so much in hell, yet that cou●d not any way comfort him▪ but what he hath done in the body, look to that mainly. And as thus for ou● selves, so lastly for others, and that both for them, & also from them; For them, do●t ●hou wish well to thy Country? dost thou wish well to Eng●and? dost thou wish well to this City of Yor●e, to the Parish & the Family where thou livest? oh then labour for this excellent state, if thou d●e excel in grace, thou art the person that must prevail with God, for wife, for child, for Church, for state, for County, for kingdom, & all, if there be any hope to prevail with God in mercy, his excellent ones must do it▪ but when there is no hope, then saith the Lord, Though Noah, Daniel & Jo●, should all join together in prayer, I would not hear them implying thus much, That then the case is desperate, when such excellent ones cannot prevail. And as thus for others, so also from others; Wouldst thou receive strength and encouragement from persons in the worst times? why than it must be from the Saints that d● excel in grace In evil and dangerous times, C●le● & J●shu●h who were rare Saints, Elyah a rare Saint, & D●niel a rare Saint, they must step up, that so from them, God's people being discouraged, & distressed, might receive comfort & encouragement. And here now, Her whom in the beginning I set out unto you by way of Commendation, I now again set before you as a pattern for the imitation.    
FINIS.   

AN ELEGY UPON The much lamented Death, of that virtuous Lady, and unparallelled Matron, ELIZABETH HOYLE, LATE Wife to the Worshipful Thomas Hoyle Alderman of the City of York, who (surprised with an Apoplexy at her private Devotions) departed this lif●, Decemb. 9 1639.  
Come my people enter thou into thy Chambers, and shut thy Doors about thee, hid thyself for a moment, until the indignation be overpast.  
For behold the Lord cometh out of his place to punish the Inhabitants of the Earth for their iniquity. Esay 26. 20, 21.   woodcut of two pots of flowers 
YORK: Prrinted by Tho: Broad, dwelling in Stone-gate over against the Star.   

To the Worshipful his honoured Friend, M. Tho: Di●kinson, Alderman of the City of York, & one of the Standing-Committee there, and Treasuret-Generall of the Army for the City and County, Health and Happiness.  
SIR,  
IN regard of your near alliance to the Subject, and dear acquaintance with the Author of this Sermon, you may challenge of right the Dedication of these Lines: And indeed they were long since yours, being immediately upon her death presented to yourself, and your virtuous Consort her Daughter; so you are in every respect worthy of them, only my fear is they are unworthy of you. Yet let them not now in your ascensions be unwelcome to you, seeing when the distance was not so great I thought you right welcome to them.  
Now both that Elegy in the foregoing Funeral Sermon, and those due expressions in this ensuing Funeral Elegy, want not the best example for their warrant. The Royal Prophet David wept and mourned over A●mer, and by his pathetike Oration melted all the people into tears; nay they wept a second time; as how could they contain, when they heard the moving words of a lamenting Prophet, and saw the swollen eyes of a tenderhearted King? Part of his Oration was, Know you not that there is a Prince and a great man this day fallen in Israe●? so the day of this Lady's Funeral there fell a Matron, and though not so great, yet (which is much better) a good woman and Mother in Israel. So fo● my Elegi●, that sweet singer of Israel is also my Pattern, for he lamented with the like, yet far surpassing Lamentation over Saul and Jonathan, part whereof I ●ere insert, as I long ago translated it,  
Weep, ye Isacian Daughters, weep  
O'er Saul, who did so bravely ●eepe,  
And  you all in Scarlet trim,  
And in all pleasures made you swim.  
'Twas he about your Robes did f●uld  
Those m●ss●e Cbains of beaten Gold,  
Yet all these were but glistering trifles, or if treasures, yet only Treasure on earth, subject to Moths, Rust, and Theeve▪ s, but the adorning of this Matron was not in the plaiting of the hair, or of wearing of gold, or putting on of Apparel, but in the hidden man of the heart, in that which is not corruptible, even the Ornament of 
1 Pet. 4. 5.  a meek and quiet Spirit, which is in the sight of God of great price: and in this she surmounted all the Daughters of your City, as also in many golden rules, and in a shining example. Nor was she only the wife of th●t Merchant, who is known in the Gates when he sitteth among the Elders of the People, Prov. ult. 23. but she herself also was that Merchant who considered a field and bought it, even that field with hidden Treasure, M●t. 13. 44. for which (as the Merchant man for the Pearl, ver. 36) she sold al● that she had to purchase. Indeed, the Kingdom of Heaven was her Treasure and her Pearl, which he● body hath ●ill in hope, her soul in possession, and both shortly shall enjoy in perfect fruition. If we love her, and would be with her, let our care be to go to her, seeing she shall not return to us. In the mean time our tears for her may be wiped from our eyes, since all tears are wiped from hers: that which is required of us, is, our repenting for sin, not lamenting for her, not our mournful exgressions, but our cheerful imitation. The Epigrammatist did thus revive his old friend Pris●us, upon the death of Saloninus;  
Sed defi●re, nef●s: num qui te Pris●e, reliquit,  
Vivit, qua veluit vivere p●rte m●●is.  
'Twere sin to weep: since he for whom you grieve, 
Mart. Epig.   
Lives in that part wherein he wished to ●ive.  
She is now where she long longed to be; her desire was to be dissolved, and to be with Christ; with whom we leave her.  
Thus it becomes us to set forth the virtue and praises of her, who set forth the praises and virtues of him, who hath called us out of darkness into his marvellous light. I● is observable in that Text, that the word translated Praises, signifies also Virtues (as in the margin) wh●ch skewes, that only Virtue is Praiseworthy; so the royal Preacher, The woman that feareth the Lord she shall be praised, not her favour for that is deceitful, not her beauty, for that is vanity, but her fear is commended, and her virtue highly prized, ver. 10. Especially, if she excel in virtue, Psal. 16. 3. as the righteous do, The righteous is more excellent than his neighbour, Prov. 12. 36. and a man of understanding is of an excellent Spirit, 17. 27. by which we understand, the Fear of God, for this is called that good Understanding, Psal. 3. ult. the praise whereof endures for ever. And this grave and understanding Matron is that Righteous one, that Mulier strennua, that wise and virtuous woman, which the wise man so much enquireth after, and having found advanceth her above all her fellows. Many Daughters have done ve tuously but thou surmountest them all: thus it pleaseth him who hath called the Poor of this world to be rich in Faith, to make the weaker vessels strong in Faith; and Daughters of Abrah●m, whose Daughters they are as long as they do well, do virtuously, especially, if they excel in thus doing: and indeed this doing virtuously is that Practical, not Speculative beauty on which we should bestow all our amorous and imbellishing phrases, in the highest strains and expressions of commendation and glory. Excelling virtues shall have extolling praise. Now for her, such were her perfections that I know not whether she more illuster her Sex, by communicating her immanent graces unto others, or obscure it, (as the greater light the less) by her eminent brightness outshining others; so that I hope it were no disparagement to Greatness though I should apply that vers. which was sung of the Lady El●ct●esse, to this Elect Lady of the same name,  
Tell me if she was not designed,  
The Eclipse and Glory of Her Kind.  
Thus we ought, in the best manner we ●an, to honour them that fear the Lord, but above all to honour him who hath put this fear into our hearts, that we may not departed from him: so ceasing further to praise her, let us never cease to praise God for her, and pray unto him for ourselves, that we may be follower's of her, even as she was of Christ. Now if there be any of her sisters that do virtuously, yet not so virtuously, think much that we have been so liberal in her commendations, let them know, that first we only do her right; and secondly, that we have done them no wrong; for the commendations of one is not the disparagement, but rather should be the encouragement of another; and to them we only say, Go and do likewise. Thus having commended her, I now commend you and yours to the protection of the Almighty, desiring you to patronise, and kindly to accept of the weak endeavours of  
Jan. 20: 1644 Your truly affectionate Friend to serve yo● in Christ. J. F.   

A Prosopopeia to Her.  

MAdam, you strangely left your widowed Friends;  
F●r so t●e ignorant stranger apprehends,  
Who knew you not: else 'twere no wonder, why  
She should die once, that did so daily die,  
You daily mortified your very breathe,  
Whi●h Dying-life, prevents that ●iving Death.   

When to your wont room you did repair  
You truly poured out your S●ule in prayer.  
'Tis strange that in your passing was no noise  
When the remotest Heavens did he●r your voice.  
I● seems that winged prayer your spirit did hear  
Amongst the Cherubins, and they stayed it there,  
L●ft us your ashes. Blessed that servant, whom  
T●e Lord so doing finds when he sh●●l come.  
How sweetly did she steal eternity!  
'Tis credible, you thus desired to die.   

Blessed soul! what haste th' impatient Angels made  
To fetch thee hence away! they seemed t'invade  
Thy crazy Tent, thee to immortalize  
Envying Mortality so rich a prize.  
The prize was great; nor the surprisal strange,  
For still you long▪ d after this happy ch●nge,  
Were sick of love, and Swanlike did divine  
Your death; and fainting sung, Stay me with Wine  
And comfort me with Apples: far●e above  
The love of Wine, or Jonathan, was thy Love.  
Or your expiring Canticle might be this,  
My well-beloved's Mine, as I am His.  
Or this, Thou cheers me with thy staff and rod.  
Or this, Make no long tarrying O my God.  
Or with the Heavenly Bride might dying pray,  
So come Lord Jesus, quickly come away.   

Madame, w●t● which of these did you expire  
When you went up in Chariots of fi●e,  
And flaming Raptures, whi●h Psyram▪ d-wise  
S●il● tower and wind themselves within the s●ies.  
Thus having prai▪ d, straightway about you sprung  
A flight of Cherubs, in whose arms you sung  
A triumph Psalm, went up, and now are set  
With your sweet Saviour in Mount Olivet.   

If from that Christ all Mount you can behold  
This darksome Vale of tears, and dusky mould,  
And see from thence your mourner's swolle● eyes,  
Wring of hands, ●●d he●r their bitter cries,  
Pity and wonder too, Pity our fears;  
W●nder to see your C●ffi● float in tears.  
But greater wonder 'ttwere to imitate  
Your gracious ife: And our own piteous state  
Calls for a stre●ming and un ess●nt tear  
Tom the our bed to swim, and not your B●ere.  
Your Saviour bids, ●nd you, Weep not for me,  
Weep for yourselves, and your own misery.   

Sure y●u foresaw some dismal gloomy day  
Hastening, which made you make su●h hast away.  
I deed; and did you see the Flying Roll  
Sent with black execrations, 'gainst that soul  
That enters league with death, applaudeth Hell,  
And sets Heaven at d●st●nce, ●nd d●●●s sw●ll  
With word▪ against th' A●m●●h●y: (f●r there a●e  
Su●h Gian●-Atheists who th● Sun●e outstare)  
Did these ●ffrigh● you hence? make you retire,  
Astrea-li●e, from us, and so desire  
W●●h ●●eed to be dissolved? so s●one be gone,  
And hid yourself in heavens Pavilion?   

It seems that w●●g●d B●o● was large, and spread  
S● far, that it w●u●d h●ve i●●e ●ped  
In one just d●●m●, ●nd comm●n judgement b●th  
Clean a●d unclean, that swears, or fears an oath.  
Sure you perceived by some thick pitchy cloud  
A storm a coming, so yourself did shroud  
Under the wings of prayer; yet none can say  
You (cowardlike) affrighted run away.  
But stayed and waited in your private room  
Till you were taken from the ill to come,  
And snatch▪ d with lingering Lot. When su●h ● name  
Is ' enter away, fear in approaching fl●●e.   

How many anxious mind, which now survive  
Your chased unspotted soul●, are scorched alive  
With fiery Serpents, Worms that never die,  
Which knawing in their conscious bosoms, lie!  
Wh●se aching hearts are pined with discontent,  
Fearing death, Doom-day, or Parliament.  
Whil●● you w●th th'He●ven●y Courtiers Feast, and pass  
Your time in aneternall Ch●●stenm●sse.  
L●●d we your Ho●y Life, that so we may  
With you, keep everlasting Holiday.   

Mirror of Virtue! still my thinks you live;  
Your h●nd I see it open still to give:  
Your lips I see them with an orient smile  
Enchear the good, your tongue rebuke the vile:  
I see you frowning brow, untaught to soothe  
The obstinate, ●t his relenting smooth.  
Your awful mildness bo●h your friends did move,  
And enemies, with reverence and with love.  
At pride how like an Empress would you storm!  
But th'humble sound you humbler than a Worm.  
Your feet have made two pathwayes from your door,  
Th'one to the Temple, th'other to th● Poor.  
But now both ways, ●nd Poor, ●nd Temple mourn,  
Th'●hurch wants Her frequent Guest, thought has your urn.  
The rich m●ss● their de●r friends, friends bid adieu  
To riches and such comforts missing you.  
The painful Prophets want their Patroness  
Whom your abounding table oft did bless,  
And they your table; scarce could I d●●ine  
Whether your guest's or you were more divine.  
H●w ●●p●uous was your board! yet how discreet!  
T●e ●●reet misses a family, York a street:  
Old Age wants his companion; younger years  
Their Counsellor, and Infants drink their tears  
For lack of your refresh. Every one  
Old, Young, Poor, W●althy, all their loss bemoan.  
Th'hungry want their Purveyor, and the Feast,  
Missing its moderator, seems unblessed.  
And's even at Christmas like a Funeral;  
Whiles you (Angellike) in the Starry Hall  
Keep a perpetual Banquet in those rooms  
Of Crystal, where no tear or sorrow comes.  
We feed on both, unpleasing to the sense,  
O! had we your victorious patience,  
Stayed Wisdom, Faith, and Hope, than we might b●●●e▪  
Mountains of trouble with undaunted cheer.   

You bore twelve children (if I do not err)  
And soon eleven of them you did inter.  
Nay when your Isaac (struck with that disease  
Which ploughs up flesh and blood, and there sow's Pease)  
And your sweet Granchild by your only Daughter  
Were rend from you, this multiplied slaughter  
You bore with constancy unmoveable,  
Not the least murmurcheard, but all w●s well,  
God's only wise, and his correction mild,  
My Father's Will is dearer than my Child,   

And w●● not all your patience well bestowed? 
2 Cor. 4.   
When for your short afflictions e●sie load,  
You challenge now a weight of glorious Joys  
Great as Eternity, and yet ne'er cloys.  
Happy exchange! to compass Heaven for earth,  
Solid and lasting jays, for fainting mirth;  
Kingdoms for Cities, Ever for a Breath.  
And th'great Jerusalem for N●z●reth.  
Only your widowed Husband's left bebind,  
Thinks on your absence's with a bleeding mind;  
May your unwearied spirit of patienee b●  
Doubled on him, to bear his misery;  
For double cause of grief doth him pursue,  
He missetb both bis children de●●, and you▪  
More then ten children to him. Heavy cross!  
No Merchant ere sustained so great a loss.  
Next your sweet Daughter, and her Husband dear,  
True mourners, wait upon your Sable Bier,  
With thousands more. How soon did you bereave  
Our Joys! you left your friends, yet took no leave.  
So th'Holy Child of Nazareth slunck away. 
Luke 2.   
From his perplexed Parents: every day  
They seek and sigh, and wonder where he's gone,  
The third day (like his Resurrection)  
Restores him found. But they amazed begin  
To check his absence: Son, where have you been?  
Our heart aches for you. Sharply then their Son,  
What? must my Father's business be undone?  
That Father's children nothtng mis-befalls,  
He still hath business for them when he calls.   

And for what business were you summoned hence?  
T'adore the Throne with prostrate Reverence: 
Rev. 5.   
To hear the Lamb w●th his own mouth reveal  
The mystic Oracles of the sevenfold Seal.  
To learn at once and in perfection know, 
1 Cor. 13.   
The truth of All men argue of below.  
To read your name writ in the White-stone gem, 
Re. 2. 17. Psa. 8. 5. Rev. 8. 3.   
And to receive the Royal Diadem.  
To pray at th'▪ golden Altar, and to sing  
New songs of triumph to th'immortal King.  
The hidden Manna▪ and the Fruit to eat 
Rev. 2. 7.   
Of life, i'th' midst of Gods own Eden set.  
Embroidered stoles of Ophir-gold to wear, 
Psa. 45. Rev. 7. 9   
And in your hands victorious Palms to bear:  
To parley, and to be familiar  
With Saints and Seraphins, and the morning star. 
Re. 2. 28.    

Here you did bear and sing, discourse and pray,  
(Much more'● not done above,) and in this way  
You walks to Heaven; where glorious now you see  
Fullness of j●y in Christ's sweet Majesty.   

Many there be, who careless live, and spend.  
Their days in ignorance, and still depend  
On longer time for mercy, than decay,  
And in some lingering sickness melt away.  
Like the foul candle in the socket spent,  
Damping the room with an unwholesome sent.  
After some blazes doth at last consume,  
And die, and vanish in a noisome fume.  
So these vain Flashes do: still judging wrong,  
Themselves die suddenly though they languish long  
To die well, yet live ill, is a vain strife:  
Sweet Death ●ere followed an unsavoury Life.   

But you, after your conversation bright  
Had shined long time amongst us, had your light  
At once put out with an Extinguisher,  
The blasting Apoplexy did inter  
Your brain in earthen mists, which overcast,  
And through obstructions, bind the senses fast.  
Here Art is senseless too: yet are we sure  
The resurrection this Disease can cure.   

This you foresaw in your last morning flight  
Before the evening of your fatally Night,  
For rising from your Bed, these words you gave,  
How sweet will be our rising from the grave.   

Then from your closet to the Church you hied  
Where your own happiness you heard prophesied,  
The Funeral text was this, When a Saint dies.  
How precious is his death in the Lords eyes. 
Psa. 116.    

Whence you, as Christ from Jordan, strait return,  
Or like that mournful Pair, whose heart did burn  
In Emaus way: thus fired wi●h Heav●nly flame  
You fully were possessed with your own 
* Elizabeth, i. e fullness of God.  Name,  
And (thus inlivened) with your friends at table  
Your heart so cheerful was, so comfortable,  
So pleasant was your vein, that you correct  
Yourself, and smiling, s●id to this effect.  
Well, Husband, here I have not long to bide  
Why Love? saith he, I hope a longer Tide  
We may. Nay, you reply, that may not be  
'tis little known to you, whaws know● to me.   

Then strait the sacred Temple did you call,  
Invited to a second Funeral:  
Where (present) I observed your sparkling eye●  
Through th'incense of your evening Sacrifice;  
That done, to your last Supper you retire,  
Thence to your Agony. This was the gyre  
And circuit of your last and well spent day,  
The Model of your life and Heavenly Way.   

Then Israel-like, you strive to your last breath:  
He took his Maim in Prayer, and you that death  
By which you live. Such blessed victories  
Are soon got by wreast●ing on our knees.  
You conquered death, and your sweet end gins  
More happy years, than all the world hath s●nn●s.   

Religious Soul, could you devise a way,  
Your last sweet Raptures hither to convey,  
The Pattern of your dying Prayer would be  
Thrice recompense for my course Elegy.  
Yet my blessed memory shall your Acts enshrine,  
And Virtues, and to virtue me incline.   

Let them whom fears of sudden Death beset,  
Still wear about them this tried Amulet.  
Agracious heart, and life's the surest guard,  
He ne'er died suddenly that died prepared.  
C●ll't not a sudden or untimely Doom,  
Which did bo●h welcome and expected come.   

Happy, thrice happy, who departeth hence,  
With your sweet Name, and spotless Conscience.   Cum mihi supremos Lachesis perneverit annos, Non aliter cineres mando jacere meos. 
FINIS.