is not the disparagement but rather should be the inâ—ouragement of another and to them we only say Go and doe likewiâ—e Thus having commended her I now commend you and yours to the protection of the Almighty desiâ—ing you to patronize and kindly to accept of the weak indeavours of Jan. 20 1644 Your truly affectionate Friend to serve yoâ— in Christ J. F. A Prosopopeia to Her MAdam you strangely left your widowed Friends Fâ—r so tâ—e ignorant stranger apprehends Who knew you not else 't were no wonder why She should dye once that did so dayly dye You daily mortified your very breâ—th Whiâ—h dying-Dying-life prevents that â—iving Death When to your wonted roome you did repair You truly powred out your Sâ—ule in prayer 'T is strange that in your passing was no noise When the remotest Heavens did heâ—r your voice Iâ— seems that winged prayer your spirit did heare Amongst the Cherubins and they staid it there Lâ—ft us your ashes Blest that servant whom Tâ—e Lord so doing findes when he shâ—â—l come How sweetly did she steal eternitie 'T is credible you thus desired to dye Blest soule what haste th' impatient Angels made To fetch thee hence away they seem'd t' invade Thy crazy Tent thee to immortalize Envying Mortality so rich a prize The prize was great nor the surprizall strange For still you long d after this happy châ—nge Were sicke of love and Swan-like did divine Your death and fainting sung Stay me with Wine And comfort me with Apples farâ—e above The love of Wine or Jonathan was thy Love Or your expiring Câ—nticle might be this My Welbeloved's Mine as I am His. Or this Thou chears me with thy staffe and rod. Or this Make no long tarrying O my God Or with the Heavenly Bride mighâ— dying pray So come Lord Jesu quickly come away Madame wâ—tâ— which of these did you expire When you went up in Chariots of fiâ—e And flaming Raptures whiâ—h Psyram d-wise Sâ—ilâ— tower and wind â—hemâ—elve within the sâ—ies Thus having prai d straightway about you sprung A flight of Cherubâ— in whose armes you sung A tryumph Psalm went up and now are set With your sweet Saviour in Mount Olivet If from that Christ all Mount you can behold This darkesome Vale of tears and duskie mould And see from thence your mourners swolleâ— eyes Wringing of hands â—â—d heâ—r their bitter cryes Pity and wonder too Pity our fears Wâ—nder to see your Câ—ffiâ— float in tears But greater wonder t were to imitate Your gracious ife And our own piteous state Calls for a streâ—ming and un essâ—nt teare Tom the our bed to swimme and not your Bâ—ere Your Sâ—viour bids â—nd you Weepe not for me Weep for your selves and your own misery Sure yâ—u fâ—resâ—w some dismall gloomy day Hâ—stning which made you make suâ—h hast away I deed and did you see the Flying Roule Sent with black execrations ' gainst that soule That enters league with death applaudeth Hell And sets Heaven at dâ—stâ—nce â—nd dâ—â—â—s swâ—ll With word against th' Aâ—mâ—â—hâ—y fâ—r there aâ—e Suâ—h Gianâ—-Atheists who thâ— Sunâ—e outstâ—re Did these â—ffrighâ— you hence make you retire Astrea-liâ—e from us and so desire Wâ—â—h â—â—eed to be dâ—ssâ—lv'd so sâ—one be gone And hide your self in Heav'ns Paviâ—ion It seemes that wâ—â—gâ—d Bâ—oâ— was large and spread Sâ— far that it wâ—uâ—d hâ—ve iâ—â—e â—ped In one just dâ—â—mâ— â—nd commâ—n judgment bâ—th Clean aâ—d uncâ—ean that swears or fears an oath Sure you perceiv'd by some thick pitchy cloud A storm a comming so your self did shroud Vnder the wings of prayer yet none can say You coward-like affrighted run away But staid and waited in your private roome Till you were taken from the ill to come And snatch d with lingring Lot When suâ—h â— name Is ' ent away fear in appâ—oâ—chinâ— flâ—â—e How many anxious mind which now survive Your châ—ste unspotted soulâ— are scorcht alive With fiery Serpents Worms that never dye Which knawing in their â—oâ—scious bosoms lye Whâ—se akâ—ng hearts are pin'd with discontent Fearâ—ng death Doom-day or Pâ—râ—iameâ—t Whilâ—â— you wâ—th th'Heâ—venâ—y Courtiers Feast and passe Yâ—ur time in aneternall Châ—â—stenmâ—sse Lâ—â—d we your Hoâ—y Life that so we may With you keepe evâ—râ—â—sting Holy-Day Mirrour of Vertue still my thinks you live Your hâ—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 sooâ—h The obstinate â—t his relenting smooth Your awfull miâ—dnesse boâ—h yâ—ur friends did move And enemies with reverence and with love At pride how like an Empresse would you storme But th' humble found you humbler then a Worm Your feet have made two path-wayes from your dore Th' one to the Temple th' other to thâ— Poor But now both wayes â—nd Poor â—nd Temple mourn Th'â—hurch wants Her frequenâ— Guest thought has your urn The rich mâ—ssâ— their deâ—r friends friends bid adieu To riches and such comforts missing you The painfull Prophets want their Patronesse Whom your abounding table oft did blesse And they your table scarce could I dâ—â—ine Wheâ—her your guâ—sts or you were more â—ivine Hâ—w â—â—pâ—uous was your board yet how discreet Tâ—e â—â—reet misses a fâ—mily York a street Old Age wants his companion younger yeers Their Counsellor and Infants drink their tears For lacke of your refreshings Every one Old Young Poor VVâ—althy all their losse bemoan Th'hungry want their Purveyor and the Feast Missing its moderator seems unblest And 's even at Christmas like a Funerall Whiles you Angel-like in the Starry Hall Keep a perpetuall Banket in those roomes Of Cristall where no tear or sorrow comes We feed on both unpleasing to the sence O! had we your victorious patience Stay'd Wisdom Faith and Hope then we might bâ—â—â—e Mountains of trouble with undanted chear You bore twelve children if I do not erre And soon eleven of them you did interre Nay when your Isaac struck with that disease Which plowes up flesh and blood and there sowes Pease And your sweet Granchild by your onely Daughter VVere rent from you this multiplyed slaughter You bore with constancy unmoveable Not the least murmurcheard but all wâ—s well God's only wise and his correction milde My Fathers Will is dearer than my Childe And wâ—â— not all your patience well bestowed 2 Cor. 4. When for your short afflictions eâ—sie load You challenge now a weight of glorious Joyes Great as Eternity and yet ne're cloyes Happy exchange to compasse Heaven for earth Solid and lasting jâ—yes for fainting mirth Kingdoms for Cities Ever for a Breath And th'great Jerusalem for Nâ—zâ—reth Onely your widowed Husband 's left bebind Thinkes on your absenâ—e with a bleeding mind May your unwearied spirit of patienee bâ— Doubled on him to bear his misery For dâ—uble cause of griefe doth him pursue He missetb both bis children deâ—â— and you More then ten children to him Heavie crosse No Merchant ere sustain'd so great a losse Next your
â—â—â—ding of 〈◊〉 Sâ—riâ—tuâ—es 〈◊〉 meâ—itâ—â—ion for private performances what shall I say for reading the Scriptures from the first unto the last she was a constant dayly reader of Gods 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 Lords-Day even on the weeke day and I my self have seen her many a time retire her self to walk in a place commonly called the Garth or in some other place in a speciall manner I am perswaded for this very end to presse upon her soule in secret what she had heard in publique And for that of prayer her constant course was to pray by her self three or foure Iâ— prayer times constantly every day beside her constant joyning 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 then the Lord concerning her present Death was pleased in a speciall manner to draw neer unto her this you must know that it is one thing to die suddently another thing to die presently or quickly Suddennesse is this when a man never thought on the matter before nor prepared for the matter before but presentnesse or speedinesse 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 shee lived here on earth even at Noone in discoursing with others to this purpose she said unto her husband Husband you are not like to enjoy me long some replyes being made unto her shee returned this answer But no man knows so much by me as I do by my selfe and this was about eight houâ—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 shee was verily perswaded she should die this kind of death because it seems both her Father and her sister before her dyed so Yet you must remember the distinction that even now we gave you There is a twofold A twofold suddennesâ— in dying suddennesse 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 hee 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 readinesse because you do not know certainly when he will come it may be such a day he comes and hee knocks at your doores and calls for the hundred pounds you may say now his comming is sudden and not suddain in respect of preparation it is not suddain for you have the money by you but in respect of time it is suddain for hee 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 finde mee 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 dyed quickly Moses by name why saith God to Moses Moses go up into the Mount and dye nothing but this Go up depart and dye thus Moses dyed So Aaron as a man may say he is onely strip't of his cloaths and so he dyes this is the first thing that I would have you consider concerning her death And secondly this I adde 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 goe unto God and make even his reckonings with him that so if death should come to him in the night and his Bed should be his Grave yet then his soule might go to Heaven Now though she had been againe and againe with her God that day both in private and in publique 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 Hee was pleased to seize upon her body and so presently after her soule 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 Tyde 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 hee hath taken her unto himself this for ordinary duties both in publique private and secret respecting the second Commandement Now for extraordinary duties this on my owne knowledge also Her duties extradinary I speak that she constantly every weeke did keepe a private Day of Humiliation retiring her self alone and spending some part of the day with her husband and that in examining of her heart humbling of her soule in reading and in meditating and yet such was her wisdome that she cast things so as she might not be interrupted by those occasions which she might meet withall either in the world or in the family This for the second Commandement For the third for her reverencing of Gods Name it is no great To the 3. Commandement matter for me to say I never heard her swear as I never did during all that seven yeers that I lived with her and I am perswaded had I lived 70. yea 100. yeares with her I should never have heard her swear no no more then that she feared an oath and this evidenceth that she had respect unto the thitd Commandement And for the fourth what shall I say for that a whole day might To the 4. Commandement I spend concerning that day she spent it wholly for God I will tell you nothing but the truth shee 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 reade Gods Word then she came forth and she to prepare her selfe further for the publique duties went to pray with her husband in private or with the Minister that was there present in the
word and deed and this but about some 8. houres before heâ— death And for the Parish they themselves well know that they have lost a Matron and lost a Motber indeed And for the poore 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 dyed about the poore neighbour for whom we prayed she was imploy'd 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 shee would sometimes charge the servant that carryed the almes to give the almes so as to conceal the name thus both Parish and Poor all have a losse Now for her two-fold 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 bountifull and liberall she was In the times of any crosse or losse or adversity oh then the strength of the patience and long-suffering of this godly soule oh what wisdome did she shew what subjection unto Gods will nay what fruitfulnesse also after the affliction was past thus did she go through sufferings She told me not long since that the Lord had answered every prayer that shee 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 mee alone so concerning her last deare child I shall never forget her words Ah saith she I could never yet get my heart inlarged in praying for his life because to wit the Lord had a purpose to take him unto himselfe therfore 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 mindednesse eertainly her conversation was in heaven for all her endeavors 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 hearâ— 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 shee finding it somewhat to incroach upon her affections her husband must have it shee will not keepe 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 Saint-like did she expresse her selfe Now seeing in this manner as you have heard towards God and towards Man in the use of all good means shee 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 wee 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 wee may say and so I come unto my Text that though many have done vertuously yet may I not speak of heâ— as Salomon doth therâ— hast not thou excelled them all And so from her unto our text wee passe with what brevity may be THE SERMON PROV 31. 29. Many Daughters have done vertuously but thou excellest them all IN the latter end of this last Chapter there is a commendation of a vertuous 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 vertuously the latter part this But thou excellest them alâ— Seeing then what is said here is for the Praise Commendation and Honor of a vertuous and godly woman we will therefore from the words at this time handle this one truth Doct. That though mâ—ny do â—erâ—uouslâ— yet sone of Gods people do excell in graâ—e and this is their praise and glory We say sometimes of the lives of women as Origen once spake concerning them that if they be good they are very good though therfore wee might bring to the exaâ—ples of men in the Scripture that did excell in grace yet notwithstanding for the confirmation of this truâ—h we will only inâ—â—ance in those of the same Sexe with this godly soul now departed And the firâ—â— shâ—ll be in â—ne of her own name â—lâ—zaâ—etâ— Luâ—e 1 6. there you sâ—all find â—haâ— Zâ—châ—ry and Elizabeâ—h were two rare and excellent persons in grace for there it is said concerning them both that they were riâ—hteous befoâ—e God blamelesse amongâ—â— men there is one excellent woman The second that we shall name is Tâ—biâ—hâ— shee is deâ—cribed in Act. 9. 36 37. shee was a Disciple a Professor of the Gospell and a woman full of good works theâ—e is a second exceâ—lenâ— woman The third that wee shall name for a woman that was excellent in graâ—â— is Mary John 1. 11 20. shee was first at the grave and she was last at the grave shee stayes 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 appeare to bee more tende being a woman then the heart of Peter a person of another Sexe To name yet another Rom. 16. 12. there Paul saluâ—es two godly Matrons that laboured in the Lord but saith he salute our beloved Pâ—â—siâ— that laboured much in the Lord that is more Others they laboured in the Lord and â—his was their commendation but this beloved Peâ—siâ— shee laboured and laboured much in the Lord theâ—efore she is especially commended for it Reas The reasons of this truth are theâ—e The first is taken from the inward working causes and they aâ—e these two Christ his spirituall providence and his peoples speciall diligence First Christs spiritual providence in dispensing the gift for according to his gift so is not the truth of grace only but the measuâ—e of grace also Eph. 4 every one hath grace given him according to the measure of the gift of Christ and as the Apostle speakes 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 lesse even as he pleaseth this for the
inward meanes So for the outward means by his spirituall providence he affords unto some more and greater meanes and a longer time to others lesse He also doth blesse the means more unto some then unto others Againe another inward working cause is the speciall diligence of Gods people themselves exciting and stirring up and also exeâ—cising that grace which is given them applying the meanes unto their hearts and bringing all home in private that was done in publique this is the reason why though some do vertuously yet others do excell in grace even their practise 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 sence of sinne a means to break the heart and that sinner that hath bin exceeding â—â—nful that sinner afterwards somtimes becomes a notable Saint this is the first generall ground from the inward working causes The second generall ground is from the finall cause and that is double for his owre gâ—ory and his peoples good for this double reason though others do vertuously yet the Lord will have some to excell in grace First for his own gloâ—y thus in dangerous times Elijah he must stop up the three children they must be willing to step into the Furnance and Dâ—nie into the Denne rather then the Religion and Woâ—ship of God shall â—e demolished and beaten down though therfore he have many Worthies yet the Lord will have some speciall Worthies that not onely shall have grace but also much grace for his honouâ— Thus foâ— his own glory thâ—ugh others do vertuâ—usly yet the Lord will have some to excell in grace So also for the good of his people to draw them on when they are backward to strengthen them when they are weake and to incourage them when they aâ—e faint-hearted Why had Caleb and Joshuâ— an excellent spirit given them why to strengthen and incouâ—age others that were weake and fâ—int-hearted therefore when the people were discouâ—aged Vp say they fâ—â—r not the people of the Land â—â—r thâ—ir strength is deâ—arted fâ—oâ— them uâ—d thâ—y shall be but as bread â—or us This from the working 〈◊〉 and also from the finall cause you see reasons why though others do vertuously yet the Lord will have some to excell 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 perswaded 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 soules the Saints that do expresse 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 Angell must come from heaven to speak in the praise and commendation of any man here on earth it shall be onely in praise and commendation of a Saint this is plain in the 9. of Daniel there Daniel is humbling of his soule and breaking of his spirit for his own sinnes and the sinnes of the people well now an Angell is dispatced from Heaven with a message to him and he brings him this newes Oh Daniel thou art a man greatly beloved thus an Angell will rejoyce to bring good tydings from Heaven for the praise and commendation of a Saint upon Earth But what do I speak either of Saints or Angels even God himselfe doth account their death to be precious hee hath a high opinion of them he hath high prizing thoughts of them as you have heard Here you see the reasons of this truth why though many doe vertuously yet some of Gods people do excell in grace and this is their glory and honour We have a question before we câ—me to Application it is this Wherein appeares this excellency in grace I answer in short It appeares 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 evill and in doing good For the avoiding of evill and all this you shall see in this godly soul that we have discoursed of She is a woman of an excellent spirit that indeavours so to avoid all sinne her speciall sinne which David cals his owne iniquity and the speciall sinnes of the time here is an admirable spirit indeed and certainly herein did this blessed child of God shine out most chearly in that she laboured to avoid all finne and her own sinne and the sinnes of these dayes and times Again for the doing of good she that indeavours to perform all duties and especially her duties and those duties that the world hates and scornes and speakes 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 indeavoured to do all duties injoyned 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 zeale of heart and the like this argues an excellencie And as thus in doing the will of God in his command so also for a patient 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 Iâ— is the Lord let doe what seemes him good had any dâ—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 onely Sonne 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 constancie and continuance truly that was a pretty time of tryal 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 excellencie 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 sinne our sinne and the sinnes 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
in heaven but as these heavens and this earth is now the place of our habitation so after death we looke for another place of habitation then 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 then wee 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 it selfe out for the doing of any good then 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 indâ—avours the love of grace will not make a man stint himself in his deâ—â—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 it selfe then there is no end of their desires after money So let a man turn the stâ—eam 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 Feare it will pluck a man back from the doing of what is evill therefore that man there in the book of Nehemâ—ah was faithfull above many because he feared God above many Lastly the meanes of grace in the use and the right use of them when men heaâ— Sermons and then afterwards preach them over and over again to themselves that they may have grace in their hearts and expresse grace in their lives Oh this duty of meditation in bringiâ—g things home unto the heart is one of the â—peciall means to make the soule rich in expressing the power of godlinesse in life and conversation this for the means of it Now for the Arguments to it and they are four From God the thing our selves and others Why shouâ—d 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 Peâ— 5 the Lord is calling upon us to grow in grace and in Mat. 5. last verse Be ye peâ—fâ—ct as yâ—ur 〈◊〉 Fâ—ther is perfect what can we be as perfect as God is faâ— 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 bâ—ing our selves unto this rule of perfectiâ—n Certainly if a man doth excell in vertue and be rare in grace in the world he shall have enemies â—ost thou love them canst thou pray heartily for them this is now to be perfect as thy heavenly â—â—ther is perfect Secondly look on the thing it selfe it is in it self a most câ—mmendable thing you shall find that the Lord doth study to find out tearmes to to put upon his people that are rare in grace for their praise and commâ—ndation 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 Oâ— 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 excell in grace Thirdly look on ouâ— selvs 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 speciall manner upon the spirit of a man oh this is an admirable thing indeed to bee inriched in the world oh we say this is an excellent thing and how will men â—iâ—e early and go to bed late and all for what why for this that the Lord may bâ—eâ—se them with a rich state in the world But oh the blessing of God on the sâ—ule of a man in making a man â—ich in grace this is an excellent thing indeed one dâ—am of grace is worth all the world now the Lord will inrich thoâ—e in grace that do use well the means of grace Take heed how you heâ—â— saith Christ for looâ— in what manner of heâ—ring you hear â—nd with what meâ—sure of diligenâ—e afâ—er hearing you use sâ— God will measure out again to you Thus in regard of a mans heart within 2. In regard of a mans life without truly our life is but shoâ—t we have a great deâ—l of work to do and but little time therfore saith the wisemâ—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 shold do never so much in hell yet that couâ—d not any way comfort him but what he hath done in the body look to that mainly And as thus for ouâ— selvs so lastly for others and that both for them also from them For them doâ—t â—hou wish well to thy Countrey dost thou wish well to Engâ—and dost thou wish well to this City of Yorâ—e to the Parish the Family where thou liveâ—t oh then labour for this excelâ—ent state if thou dâ—e excell in grace thou art the person that must prevail with God for wife for child for Church for state for County for â—ingdom 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 Joâ— should all joyn 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 Would'st thou receive strength and incouragement from persons in the worst times why then it must be from the Saints that dâ— excell in grace In evill and dangerous times Câ—leâ— Jâ—shuâ—h who were rare Saints Elyah a rare Saint Dâ—niel a rare Saint they must step up that so from them Gods people being discouraged distressed might receive comfort incouragement 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 imitatiâ—n FINIS AN ELEGIE UPON The much lamented Death of that vertuous Lady and unparallel'd Matron ELIZABETH HOYLE LATE Wife to the Worshipfull Thomas Hoyle Alderman of the City of Yorke who surprized with an Apâ—plexie at her private Devotionâ— departed this lifâ— Decemb. 9. 1639. Come my people enter thou
into thy Chambers and shut thy Doores about thee hide thy self for a moment untill the indignation be overpast For behold the Lord commeth out of his place to punish the Inhabitants of the Earth for their iniquity Esay 26. 20 21. YORK Prrinted by Tho Broad dwelling in Stone-gate over against the Staâ—re To the Worshipfull his honoured Friend M. Tho Diâ—kinson Alderman of the City of Yorke one of the Standing-Committee there and Treasuret-Generall of the Army for the City and County Health and Happinesse 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 your selfe and your vertuous 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 Elogie in the fore-going Funerall Sermon and those due expressions in this insuing Funerall Elegie want not the best example for their warrant The Royall Prophet David wept and mourned over Aâ—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 tender-hearted King Part of his Oration was Know you not that there is a Prince and a great man this day fallen in Israeâ— so the day of this Ladies Fuâ—erall there fell a Matron and though not so great yet which is much better a good woman and Mother in Israel So foâ— my Elegiâ— 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 â—ere insert as I long agoe translated it VVeepe ye Isacian Daughters weepe O're Saul who did so bravely â—eepe And cloath you all in Skarlet trimme And in all pleasures made you swimme 'T was he about your Robes did fâ—uld Those mâ—ssâ—e Cbains of beaten Gold Yet all these were but glistring trifles or if treasures yet onely Treasure on earth subject to Moaths Rust and Theeve s but the adorning of this Matron was not in the plaiting of the haire or of wearing of gold or putting on of Apparell 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 onely the wife of thâ—t Merchant who is known in the Gates when he sitteth among the Eldeâ—s of the People Prov. ult 23. but she her self also was that Merchant who considered a field and bought it even that field with hidden Treasure Mâ—t. 13. 44. for which as the Merchant man for the Pearl ver 36 she sold alâ— that she had to purchase Indeed the Kingdome of Heaven was her Treasure and her Pearl which heâ— body hath â—ill in hope her soule in possession and both shortly shall enjoy in perfect fruiâ—ion If we love her and would bee 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 wip'd from our eys since all tears are wiped from hers that which is required of us is our repenting for sinne not lamenting for her not our mouâ—nfull exgressions but our chearfull imitaâ—ion The Epigrammatist did thus revive his old friend Prisâ—us upon the death of Saloninus Sed defiâ—re nefâ—s num qui te Prisâ—e reliquit Vivit qua veluit vivere pâ—rte mâ—â—is 'T were sinne to weepe since he for whom you grieve Mart. Epig. Lives in that part wherein he wish't to â—ive She is now where she long long'd 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 vertue and praises of her who set forth the praises and vertues of him who hath called us out of darknesse into his marvellous light Iâ— is observeable in that Text that the word tâ—anslated Praises sâ—gnifieth also Vertues as in the margin whâ—ch sâ—ewes that only Vertue is Prâ—ise-woâ—thy so the royall Preacher The woman that feareth the Lord she shall bee praysed not her favor for that is deceitfull not her beauty for that is vanity but her fear is commended and her veâ—tue highly prized ver 10. Especially if she excell in vertue Psal 16. 3. as the righteous do The righteous is more excellent then his neighbor 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 wherof endures for ever And this grave and understanding Matron is that Righteous one that Mulier strennua that wise and vertuous 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 Abrahâ—m whose Daughters they are as long as they do well do vertuously especially if they excell in thus doing and indeed this doing vertuously is that Practicall 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 vertues 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 lesse by her eminent brightnesse out-shining others so that I hope it were no disparagement to Greatnesse though I should apply that vers which was sung of the Lady Elâ—ctâ—esse to this Elect Lady of the same name Tell me if she was not dâ—sign'd The Eclipse and Glory of Her Kinde Thus we ought in the best manner we â—an to honour them that fear the Lord but above all to honour him who hath put this feare into our hearts that we may not depart from him so ceasing further to praise her let us never cease to praise God for her and pray unto him for our selves that we may be follâ—wers of her even as shee was of Christ Now if there be any of her sisters that do vertuously yet not so vertuously think much that we have bin 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
sweet Daughter and her Husband deare True mourners wait upon your Sable Biere VVith thousands more How soon did you bereave Our Joyes 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 hee 's gone The third day like his Resurrection Restores him found But they amaz'd begin To check his absence Son where have you bin Our heart akes for you Sharply then their Son VVhat must my Fathers businesse be undone That Fathers children nothtng mis-befalls He still hath businesse for them when he calls And for what businesse were you summon'd hence T' adore the Throne with prostrâ—te Reverence Rev. 5. To hear the Lamb wâ—th his own mouth reveale The mystick Oracles of the â—eaven-fold Seale To lâ—arn at once and in perfâ—ction know 1 Cor. 13. The truth of All men argue of below To read your name writ in the White-stone gemme Re. 2. 17. Psa 8. 5. Rev. 8. 3. And to receive the Royall Diadem To pray at th golden Altar and to sing New songs of tryumph to th' immortall 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 weare Psa 45. Rev. 7. 9. And in your hands victorious Palms to bear To parlie 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'â— not done above and in this way You walk'â— to Heaven where glorious now you see Fulnesse of jâ—y in Christs sweet Majesty Many there be who carelesse live and spend Their dayes in ignorance and still depend On longer time for mercy then decay And in some lingring sicknesse melt away Like the foul candle in the socket spent Damping the roome with an unwholesome sent After some blazes doth at last consume And dye and vanish in a noysome fume So these vain Flashes do still judging wrong Themselves dye suddenly though they languish long To dye well yet live ill is a vain strife Sweet Death â—ere followed an unsavoury Life But you after your conversation bright Had shin'd long time amongst us had your light At once put out with an Extinguisher The blasting Apoplâ—xie did interre Your brain in earthen mists which over-cast And through obstructions bind the sences fast Here Art is sencelesse too yet are we sure The resurrection this Disease can cure This you foresaw in your last morning flighâ— Before the evening of your fatallâ— Night For rising from your Bed these words you gave How sweet vvill be our rising from the grave Then from your closet to the Church you hyed Where your own happinesse you heard prophesied The Funerall text was this When a Saint dyes How precious is his death in the Lords eyes Psa 116. Whence you as Christ from Jordan straight returne Or like that mournfull Paire whose heart did burn In Emaus way thus fir'd wiâ—h Heavâ—nly flame You fully were possest with your own * Elizabeth i. e fulnesse of God Name And thus inlivened with your friends at table Your heart so cheerfull was so comfortable So pleasant was your veine that you correct Your self and smiling sâ—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 T is little known to you whaâ—s knowâ— to me Then straight the sacred Temple did you call Invited to a second Funerall Where present I observ'd your sparkling eyeâ— Through th'incense of your evening Sacrifice That done to your last Supper you retire Thence to your Agony This was the gire And circuit of your last and well spent day The Modell of your life and Heav'nly Way Then Israel-like you strive to your last breath He tooke his Maime in Prayer and you that death By which you live Such blessed victories Are soonest got by wreastâ—ing on our knees You conquered death and your sweet end begins More happy years then all the world hath sâ—nnâ—s Religious Soul could you devise a way Your last sweet Raptures hither to convey The Pattern of your dying Prayer would be Thrice recompence for my course Elegie Yet my blest memory shall your Acts enshrine And Vertues and to vertue me incline Let them whom fears of sudden Death beset Still wear about them this tryed Amulet Agracious heart and life 's the surest guard He ne're dyed suddenly that dyed prepar'd Câ—ll't not a sudden or untimely Doome VVhich did boâ—h welcome and expected come Happy thrice happy who departeth hence With your sweet Name and spotlesse Conscience Cum mihi supremos Lachesis perneverit annos Non aliter cineres mando jacere meos FINIS