The praise of a godly vvoman A sermon preached at the solemne funerall of the right honourable ladie, the Ladie Frances Roberts, at Lanhide-rock-Church in Cornwall, the tenth of August, 1626. By Hanniball Gamon, minister of the word of God, at St. Maugan in the same countie. Gamon, Hannibal, b. 1581 or 2. Approx. 113 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2016-02 (EEBO-TCP Phase 2). A0143199838650 3036 2240873254 STC 11548 ESTC S102888

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 Early English books online text creation partnership. (EEBO-TCP ; phase 2, no. A01431) Transcribed from: (Early English Books Online ; image set 3036) Images scanned from microfilm: (Early English books, 1475-1640 ; 1024:11) The praise of a godly vvoman A sermon preached at the solemne funerall of the right honourable ladie, the Ladie Frances Roberts, at Lanhide-rock-Church in Cornwall, the tenth of August, 1626. By Hanniball Gamon, minister of the word of God, at St. Maugan in the same countie. Gamon, Hannibal, b. 1581 or 2. [8], 37, [3] p. Printed by I[ohn] H[aviland] for Iohn Grismond, and are to be sold at his shop in Ivie-Lane at the signe of the Gunne, London : 1627. Printer's name from STC. Cf. Folger catalogue, which gives signatures: A-F⁴. Running title reads: A godly womans praise. Reproduction of the original in the Henry E. Huntington Library and Art Gallery.

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 eng Robartes of Truro, Frances Robartes, -- Baroness, d. 1626. Funeral sermons. 2012-09 Keyed and coded from ProQuest page images 2012-11 Sampled and proofread 2013-01 Keyed and coded from ProQuest page images 2014-09 Sampled and proofread 2014-09 Text and markup reviewed and edited 2015-03 Batch review (QC) and XML conversion 2021-05 TEI P5 conversion

THE PRAISE OF A GODLY VVOMAN.

A Sermon preached at the Solemne Funerall of the Right Honourable Ladie, the Ladie FRANCES ROBERTS, at Lanhide-rock-Church in Cornwall, the tenth of August, 1626.

By HANNIBALL GAMON, Minister of the word of God, at St. Maugan in the same Countie.

1 Cor. 4.5.

Therefore iudge nothing before the time, vntill the Lord come, who will bring to light the hidden things of darknesse, and will manifest the counsells of the hearts, and then shall euery man haue praise of God.

 Galath. 3.28. There is Neither Iew nor Greeke, There is Neither Bond nor Free, There is Neither Male nor Female, for yee are all one in Christ Iesus. St. Hierom. Eustoch.

—In seruitute Christine quaquam Differentia sexuum valet, sed mentium.

 Idem ad Principiam.

Non faciovllam inter Sanctas Foeminas Differentiam, quod Nonnulli inter Sanctos Viros & Eccles • arum Principes, stultè sacere consueuerunt.

LONDON, Printed by I. H. for Iohn Grismond, and are to be sold at his shop in Ivie-Lane at the signe of the Gunne. 1627.

TO THE TRVLY NOBLE IOHN ROBERTS, Son and Heire to the Right Honourable RICHARD Lord ROBERTS of Truro: the Vnualuable Riches of sincere Grace here, and of Eternall Glory hereafter. HONOVRABLE SIR,

ALthough it bee true (which a worthy DiuineMr. Bolton Disc. of true Happinesse, p. 61. obserueth) that formall Hypocrites are heartned and hardned in their lewd courses & false conceits of happinesse, when they heare more infamous Sinners than themselues, gloriously and flatteringly commended at their Deaths; yet we need not feare any such bad effect by the Funerall-commendation of Gods true Saints; because the publike Testimonie of their iust Praises doth not onely make the wicked more inexcusable, and the Glory of Gods Graces shine farre brighter to Posteritie; but also enkindleth in the hearts of the godly a greater fire of Zeale for imitation. These are some of the Ends, why it hath euer been and is still an vnreproueable Custome in Gods Church, that the Godly should be Marked Psalm. 37.37. Deut. 34.7, 10, 11.12. Hebr. 3.2. & 11. cap. and Honoured 2 Chron. 32.33. at their Deaths, as Hezekiah was by all Iudah & Ierusalem: Valentinean, Satyrus and Theodosius by Saint Ambrose S. Ambr. tom. 3. : Basil, Gregory and Gorgonia by Nazianzen Greg. Nazian. Orat. 30.28.25. : Nepotian, Paula and Marcella by S. Ierom S. Ierom. Ad Heliod. Ad Eustoch. Ad Princip. Ad Ocean.. Had not their Holy Liues and Happie Deaths beene published by such vnpartiall Pens, wee should haue bin ignorant now of many excellent Courses of sanctified Men and Women, of many comfortable workings of the Holy Ghost in them, and should haue wanted many inflaming Motiues to follow their religious steps. Vpon this consideration I was bold to commend vnto Gods people the more than Ordinary passages of your Honourable Mothers Holy Life and Death: wherein I haue as a Christian spoken the truth of a Christian, that is, (as Saint Ierom T • stor le • um cui il • a ser •• uit & • g • se •• ire • a • i • , •• utramq. in • ar • e ni •• l fin • ere; ••• q •• s • i Christicanu d • C ••• sti •••• qu •• s •• t vera pr • f r ••• , •• est, Histori • m scribere non P ne g • ricum. S. Ier • m, Epitaph. •• uloe. protesteth in a like case) made a true Narration; not a Vain-glorious Panegyrick. Let Poets and Oratours praise those women, which Poppaea-likePoppa •• cun ••• • lia fuêre •• o • te • Honestum animum. Tacit. Annual. l. 1 • . , are graced with all other things sauing a Gracious Heart: Let them commend their Wit, Wealth, Beautie, Nobilitie, and other Gifts of Fortune (as they call them) in stead of VertuesLaudauit ipse Nero apud rostra formam • ius & quòd diuinae formae parens fuisset, aliaque fortunae munera pro Virtutibus. Id. Annal l. 16. . Wee the Ministers of Christ, and Stewards of the Mysteries of God, must adorne none with the Honourable Attributes of Heauenly Praise; but such as are truly beautified, enriched, and ennobled with the Purity and Power of Gods Feare in their Humble Soules Esai. 61.3.. This praise the Lord will Prosper Eccles. 15 10., which is vttered in that Wisdome Prou. 9.10., whereof the Feare of the Lord is the beginning. But for the Saints themselues: I dare say with Saint Augustine Epist. 125 where S. Augustine refuseth to commend vnto a wicked Husbād his godly wife that was dead, not onely because she desired not his praise, saying: Laudem ab homin • bus • am illa non quaerit, imitationem verò t • a tantum quaerit etiam defuncta, quantum te dilexit etiam dissimilem viua; but also because her Husband loued Her not, which he proueth thus: Nam utiq si amares, cum illa esse post mortem • esider • e, quod profectò non eris, si qualis es, talis eris. , that they desire more the Imitation, than the Commendation of their vertues: and therefore to tell you the truth (as the same Father doth his friend) you should neuer haue heard mee commend this deceased Lady, but in hope, that Gods Graces in Her might by this meanes, suruiue in your religious Imitation, and not only in you and all them that are of Her bloud; but also in all them that haue heard or shall reade this Sermon. This is all the gaine I looke and pray for, that Gods Ier. 23.22, 28. 1 Pet. 4.11. Tit. 2.8. 2 Tim. 2.15. 1 Tim. 4.13. & 6.3. word, which I haue faithfully alledged (not without some Illustrations (I confesse) borrowed from the holy Fathers—Ingenuo pudore qui ornabat aetatem, quid cuius esset, confiteri—Illud ( •• ebat) Tertulliani, istud Cypriani, hoc Lactantij, illud Hilarij est. Sic Minutius Foelix, ita Victorinus, in hunc modum est locutus Arnobius. S. Ierom. ad Heliodor. de Nepotian., whereof I need not to be ashamed) may be constantly practised by vs all. For when all is done and said, assure your selfe (Deare Sir) it is only the Life of Grace, the Grace of the Feare of the Lord can truly Honour you, or any vpon earth, sweetly comfort you at your Death, and eternally Glorifie your Soule and Bodie in Heauen. Abandon then I beseech you in the name of Christ2 Thess. 3.6. 2 Tim. 2.19. Prou. 4.14. 1 Cor. 5.11. Ephes. 5.11. Psalm. 26.4, 5. & 119.32, 36, 128. 2 Chron. 19.2. & 20.37., all iniquitie, and all workers of iniquitie, yea abominate the sweetest sin, to which your youthfull affections are most endeared, else you will neuer be able to encline and enlarge them to the pursuit and practise of so excellent and Glorious a Grace as the Feare of the Lord; because this godly Feare and the impenitent Allowance of any lust, is as incompatible as Heauen and Hell: so that if you should hate to be diuorced from your Bosome-sin whatsoeuer it be (which God forbid) you could haue no true right and interest to the precious promises of this and of that other life1 Tim. 4.8. Thinke on this continually, and hold it your greatest Honour, the Noblest imployment of your Soule, as it is indeed, to keep your selfe (as a King Psal. 18.23. did before you.) from your iniquitie. Quod si tu (quod procul absit) nolueris, ego liber ero. Epistola, immo concio me haec mea, cum lecta fuerit, absoluet S. Ierom. ad Castorin. Materteram.. And so I rest, being mindfull of your Vertues,

Saint Maugan the 19. August 1626. Yours in all Christian Deuotion, and heartiest prayer to God for you, HANNIBAL GAMON.
THE PRAISE OF A Godly Woman. PROV. 31.30.

—But a woman that feareth the Lord, shee shall be praised.

PRaise is a Debt (saith Gregory Nazianzen Orat. 25. fol. 439. Rom. 13.7, 8.) and it must be paid, not to men alone, but to women also; yet not to euery woman, be shee neuer so noble, wittie, wealthy or faireNon possumus reprehendere diuini artificis opus; sed quem delectat c • rporis pul •• tudo, multo magis illa delectet venustas, quae ad imaginem Dei est intus, non foris comptior. S. Ambr. Instit. Virg. c. 4. Prou. 11.22. Eccle. The Diuision. 11.2. —Homo igitur mihi non t • m vultu quam assectu admiracand emineat atque excellat: vt in his laudatur, in quibus etiam Deus prophetico iudicio laudatur. de quo scriptum est Psal 66.5. Terribilis in consili •• super filios hominum; cuius opera coram Deo luceant, qui bona iugibus operibus facta contexat. Id. ib. cap. 3. , vnlesseshe be godly withall: For fauour is dece •• full, and beautie is vaine; but a woman that feareth the Lord, shee shall be praised.

A promise this is and affirmatiue, and an affirmatiue promise hath two parts in it. The first is the Partie to whom it is made, and shee is Multer timens Dominum, A woman that feareth the Lord, which is also the reason why she shall be praised: euen because she is a woman fearing the Lord. The second is the thing promised, and that is Laudabitur, she shall be praised.

In the former, it is not enough that she is a woman, because euery woman is not Timens, one that Feareth, nor sufficient that she Feareth; because euery woman that feareth is not Timens Dominum, one that feareth the Lord; but she that shall be praised, is all three. 1. A woman by natureNaturale vocabulū est Faemina. naturalis vocabuli generale, Mulier.—Tert. de Virg. Veland. cap 4. , where the weaker her sex is, the more shee shall be commended. 2. By GraceAliud est Timere simpliciter, aliud Timere Deum—quippe timere & amare simpliciter prolata, affectione: cū additameto autē virtutes significāt. Simplices nempe affectiones insunt naturaliter nobis tanquam ex nobis, Additamenta ex Gratiâ. S. Bern. de Grat. & lib. Arb., a woman that feareth, where the continuall act of this Fearing is required. 3. That feareth the Lord, where the right Obiect of her continuall feare is limited.

And in the latter we are to consider; First, to what matters, Laudabitur, her praise will reach, and in what respect to Ipsa Her person. Then secondly, When she shall be praised; not for the present, perhaps, no more than she hath beene heretofore; yet Laudabitur, the time will come when she shall be praised, and then too her praise shall so be, that it shall be still. Thirdly, of whom shee shall haue praise, for Laudabitur is an action, and must bee done of some agent, therefore we must finde who shal praise her, and they will fall out to be her Husband and her Children (if she haue themMulier enim nō naturâ nomen est vxoris, sed vxor coditione nomen est mulieris. Tert. ib. c. 5. Gen. 2.23. Haec vocabitur mulier, quoniam de viro suo sumpta est: Quia sumpta est (inquit) de viro suo, non quia virum experta—Non enim corruptelae, sed sexus vocabulum est. Gal. 4.4. Luke 1.28. S. Ambr. ibid. c. 5. ) and if they faile in this dutie, then the godly shall praise her; and if they cease to doe it, then her own workes shall praise her, yea rather than faile, God himselfe shall praise her, which is best of all. So sure she is to be praised, not for the present onely,A Promise, and Motiue. but for euer. And so this Text besides that it is a Promise, it is also a Motiue to stirre vs vp to feare God, that so we also may haue true and eternall praise of God. It is both, and both waies wee to haue vse of it, as of a Promise, and as of a Motiue: both these waies at once; A woman that feareth the Lord she shall be praised.

A weake sex1 Pet. 3.7. Ier. 50.37. Nah. 3.13. Gal. 3.27, 28. to beginne with, and yet being strengthned by Grace—Ex parte naturae (nisi sit fortitude maioris gratiae) facilius incarnatur ad malum sexus formineus. Bonau. l. 2. d. 21. q. 3. p. 18. , no impediment;The partie that shall be praised. but that a woman as wel as a man may feare the Lord, and haue praise of him, and so become the partie who shall, and one Reason too, why shee shall be praised.

For a woman must be more good than nature, art, policie, preferment can make her, else shee is not good enough for Gods Spirit to praise her. He commends neither men nor women considered in their pure Naturalls only, in that estate of corruption, they all heare alike to their disgrace, that they are All vnder sinne Rom. 3.9., All come Rom. 3.23. short of the glory of God, and are All the children of Ephes. 2.3. wrath, because they Are without all feare of God Rom. 3.18..

By nature then both sexes are alike faultie, alike discōmendable in Gods sight, and so they should be in ours. We should not dispraise women more than men, for the sex sake only (as some doeEurip. Plutarc. de Tranquilit Mulier quantibuis proba, Mulier tamen est.) because they haue as noble soules as men, forAnima enim sexum non habet.—De Virg. som. 1. lib. 3. fol. 99. soules haue no sexes, (as Saint Ambrose saith) nor praise women for the endowments of the flesh onely (as other some doeCornel. Agrip. d. • obilit. faemine • sexus. Bocacius de c •• ris mulieribus.) vnlesse they be adorned also with the sauing Graces of the Spirit, whereof a chiefe one is not noble birth, great wealth, excellent wit, or rare beautie; but the feare of the Lord, his treasure Es. 33.6.. This godly feare is that, that makes a Woman in relationCaiet. in loc. to God, praise-worthy. And good reason it should do so, if we regard the weaknesse of a woman, in whom so excellent a Grace as the feare of the Lord, is found, and the Noblenesse of fearing the Lord, being so found.

First, a womans weaknesse is naturallyNaturaliter etiam ma • or l • cti •• t inter carnem et spiritū mulieris quam viri: quantò enim caro eius infirmior, & spiritus minus promptus, tātò pugna difficilior— & victoria commēdabilior. Pet. Bles. ser. 33. p. 420. Timeo autem ne fortè viri à virginibus iudicentur: Comparatione tamē non Auctoritate: quia per duo tantum scilicet: per Fr • gili ••• ē carnis & Ignorantiam mentis putobā, &c. ser. 35. p. 428. greater than the mans, and therefore by how much her flesh is weaker, and her spirit lesse willing, by so much the combate she hath, is more difficult, and the victory she gets, more commendable. I know a man (Blesensis by name) that thought two things should excuse him at the dreadfull day of iudgement, the Frailty of his flesh, and the Ignorance of his minde; but then he feared lest God would iudge men by womē, whose sex being more fraile, more ignorant than that of mens, were for all that oftentimes more holy, more deuout than many men.

Secondly, the Feare of the Lord is the truest Nobilitie (as Gerson Tractat. de Nobilitate, part. 2. p. 52 lit. E. Et Greg. Naz. Orat. 13 tom. 1. fol. 352. proues) the noblest grace that can ennoble and extoll a man or a woman. Other naturall, ciuill, and meerely morall excellencies, perfections, and endowments a woman may haue, nay (which is neerest the point) other kindes of Feare she may haue, and yet be base, seruile, cursed as Iezebel 2 Kings 9.34. Act. 24.25. 1 Ioh. 4.18., not praise-worthy, as namely, if she feare men Matth. 10.28. Es. 51.12., or what else besides more than God, or not for God, (as Saint Bernard Convertatur ad ipsum etiam Timor tuus, quia peruersus est timor omnis, quo metuis al quid praeter eum aut non propter eum. S. Ber. in cap. Ieiun. ser. 2. limits) or if shee feare God as a Iudge, in respect of his punishments onlyQuid magnū est, poenā t • mere? Quis enim nō timet? quis Latro, quis s •• leratus, quis nefarius? &c. S. August. de Verb. A • ost. s •• . 15. fol. 332. tom. 10. , & not as a Father for loue of his goodnesse, and from an hatred of wickednesse, or if she haue cast off the feare of the Lord, which shee hath seemed to haue, or if shee puts off his Feare from time to time, and continues not in it.

Looke we then first to the Obiect of the Laudable womans feare, that he whom she feareth be the Lord, in respect of his Mercy and Iustice both; then to the continuall employment of her Feare, not one that hath feared him, or will feare him; but one that doth feare him for the present, and continueth therein, else shee is not a woman Timens Dominum, Fearing the Lord, and so not worthy to be praised.

First then (that the Obiect may be right) the Deut. 10.12. 2 King. 17.36. Luk. 12.5. Es. 8.13. Mal. 1.6. Lord is her feare, who shal be praised. The Obiect of her feare. For if He be not, all exquisitenesses besides are nothing in comparison; and if He be, all sufficiencies (remarkable in that sex) are improued, and all Duties (obserueable in the feare of the Lord) are practised. To see this the better, let vs follow Tertullians Loquacitas in oed ficatione nulla turpis, si quando turpis. Itaque si d • aliquo bono sermo est, res • ostulat contrarium quoque boni recensere. Quid enim sect • ndum sit, magis illummabis, si quod vitandū sit, p • oin • e digesseris. Tertul. de Patien. c. 5. tom. 2. rule, and oppose one against another, a vessell of dishonour against a vessell of honour, a woman not Fearing, against a woman Fearing the Lord.

She that fears not the Lord, sets light by Gods anger and her HusbandsEsth. 1.12, 17, 20, 22 Eccl. 26.26. Es. 36.9. & 3.16. Prou. 30.33. Eccles. 25.13. & ali • i pa • sim. Vbi verò timor Dei non est, ibi dissolutio vitae est. S. Aug. de Temp. ser. 213. •• m. 10. , nor caring whether they bee pleased or displeased. Shee neglects to plant the feare of the Lord in her childrens hearts,A womā fearlesse of God. chusing rather to be an example of wickednesse vnto them, and to misplace them in mariage for sinister respects. She brings want of things necessary to her family by her wastefulnesse, brauery, and idlenesse. She contemnes her naturall and legall kindred, lifts vp her selfe aboue her equalls, disdaines her inferiours, dishonours her place by an ouer-loftie or an ouer-base and contemptible behauiour in the same. She alienates the hearts of Gods people from her, by neglecting the offices of courtesies and helpfulnesse. She declines and vnderualewes the most searching meanes of Saluation, the Word, Prayer, Conference, Repentance, Meditation, Sacraments; in a word (according to Saint Ambroses Aliud est timere quia peccaueris, aliud timere ne pecces. Et ibi est formido de supplicio, hic solicitudo de praemio. Epist. 84. tum. 3. Est quem timor Dei ligat, qui non expauescit ad vultus hominū, sed ad memoriam gehennalium tormentorum. Et hic quidem peccare non metuit, sed ardere. S. Bern. de Tripl. Coberent: Vincul. &c. Es. 33.14. Distinction) she feares hell torments, because shee hath sinned, but shee feares not Gods displeasure, lest she should sinne, and therefore shee liues and dies in worldlinesse, wantonnesse, pride, hatred, variance, emulations, wrath, strife, reuenge, impatiencie, gluttonie, or some such darling sinne: and tell me (Beloued) if such a woman not beautified and adorned with religion and the feare of the Lord, be worthy to bee praised of the Lord? I am sure the ancient FathersTertul. de Habit. Mulieb. & de Cultu Foem. tom. 2. S. Cyprian de Discipl. & Hab. Virg. to. 2. Greg. Naz. aduers. mulier: Ambitiosè se ornantes. to. 2. S. Ephraem aduers. improbas mulieres. tom. 1. if his workes. Riuet. l. 3. c. 21. declaime bitterly against her filthy heart, false haire, adulterate paintings, naked breasts, newfangled fashions of superfluous, monstrous attire: & the holy Scriptures2 King. 9.20, 30, 34. Es. 3.16, &c. & 32.9, 10, 11. 1 Pet. 3.3, 4. Matth. 5.36. & 6.27. Eccles. 25.13, 19. vilifie her to her face, threatning her (notwithstanding all her other ornaments and excellencies of nature, art, policie, preferment,) that without this Feare of the Lord, it shall not be well with her, Eccles. 8.13. The Lord will come neare to her to iudgement, he will be a swift witnesse against her, Mal. 3.5. She shall leaue her memorie to be cursed Eccles. 23.26. Prou. 10.7., and her reproach shall not be blotted out, she shall be counted vngodly of all Eccles. 26.25., more bitter than death Eccles. 7.26.. As rottennesse in her husbands bones Prou 12.4., As spittle Eccles. 26.21., yea As a Dogge Eccles. 26.25., and at last she shall be cast into hell fire, Salua Ventâ, without pardon from God, because (saith Tertullian Sic ergò & ipsi, saluâ ventâ in gehennam detrudentur, dum saluô metû peccant. De poenit. c. 5. Reuel. 21.8. & 22.15. ) she hath sinned Saluo metû, without any feare of God.

But on the other side what personall sufficiency,A womā fearing the Lord. what singular duty is there requisite in a Woman, either in respect of God, or of her husb • nd, children, kindred, seruants, place, and of Gods people, which the life of Grace, the Grace of the Feare of the Lord doth not animate, aduance, and accomplish? This godly Feare ennobleth Nobilitie, beautifieth Beautie, enricheth wealth, teacheth wit, wisdome. She that hath this Feare, dare not for her heart, but be loath to offend her husband, and deny her inferiority Gen. 3.16. Eph. 5.23.33. 1. Cor. 7.34.; but be an example of godlinesse to her children1 Tim. 5.10. 2 Tim. 1.5. & 3.15. Tit. 2.4. Deut. 6.7., prouide things necessary for her seruants Prou. 31.15, 21. Matth. 8.6. both in health and in sicknesse; loue her naturall and legall1 Tim. 5.4. Esth. 2.7, 10. & 4.4. Ruth 4.15. Exod. 18.7. kindred, esteeme her equals aboue her selfe Phil. 2.3. Rom. 12.10, 16., countenance and relieue her inferiours Iam. 2.1. 1 Tim. 6.18., maintaine the dignitie of her place by all such vertues as may discharge the Titus 2.3. same; winne the affections of Gods people, to her more and more, by the offices Luk. 1.40, 56. Prou. 19.6. c. 28.24. Gal. 6.10. 1 Tim. 5.10. Iob 6.14 of courtesies, salutations, gifts, visitations, inuitations and of helpfulnesse; yea she that feares God, dare not for her heart but Honour them that feare God, Psal. 15.4. but keepe her set taskes Gal. 6.9. Iam. 1.19. 1 Tim. 4.13. 1 Thess. 5.17. Luk. 2.37. Ephes. 4.26. Phil. 4.5. 1 Pet. 3.4. of hearing, reading, fasting, praying, meditating, moderating passionate distempers, and of all other gracious exercises, of Selfe-deniall Luk. 9.23. & 14.26.; so that there is not any knowne Psal. 18.23. & 97.10. Gen. 39.9. Prou. 16.6. & 8.13 sinne which she nourisheth, alloweth, or goeth on in, but quaketh and trembleth at the very first thoughts, yea motions and inclinations thereunto, as being in the sight Gen. 17.1. Psal. 16.8. & 116.9. Act. 10.33. 2 Cor. 2.17. Iob 34.21. Prou. 15.3. & 5.21. 2 Chron. 16.9. 1 King. 17.1. Magna est ca • tela peccati, Dei semper praesentiam timere. S. Aug. de Temp. serm. 212. tom. 10. Multum enim refraenat homines cōscientia, si credamus nos in • ōspectu Dei viuere, si non tantum quae gerimus videri d • super, sed etiam quae cogitamus, aut loquimur, audiri a Deo putamus &c. Lact. de Irâ Dei. c. 8. of an inuisible God, vnder the perpetuall presence of his All-seeing glorious pure eye, which shee will not prouoke to anger by any sinne, for all the gold that euer the Sunne made, or shall make while it stands in Heauen Es. 3.8. 1 Cor. 10.22 Psalm. 119.14 72.127.162..

This glorious description of a woman fearing the Lord, is not mine (Blessed Brethren) but the Scriptures, wherein I finde; 1. The cause of her Feare to be not Selfe-Loue2 Tim. 1.7. & 3.2., but the Loue of God; not the spirit of Bondage Rom 8.15.; but the Spirit of Adoption: 2. The Obiect of her feare to be not the precepts of men Es. 29.13., but the Commandements of God Deut. 4.10. Es. 66.2. Eccl. 12.13. Prou. 13.13. Psal. 119.161.: not his Threats only Psal. 119.120. & 52.6., but his Promises also2 Cor. 7.1. Heb. 4.1. Psal. 130.4.: not his Anger only against sin Deut. 9.19., but his Mercy also in Christ Hos. 3.5. Psal. 33.18. & 130.4.: not his Presence only, as a Reuenging Iudge Ier. 5.22. Act. 10.2, 33., but his Forbearance also as a louing Father Mal. 16. Os. 3.5. Hebr. 12.9.. 3. The workings of her Feare to be in the heat of temptations and afflictions, not Despairing Ier. 17.17. Eccles. • .28.; but Beleeuing the forgiuenesse of her sinnes, not Limiting God to the present danger; but Psal. 33. • 8.20. Eccles. 2.7. waiting for his mercy, not Distrusting his Prouidence; but hoping for Good Psal. 115.11. & 56.3. Eccles. 2.9: not Murmuring against him; but praising Him, and praying vnto Him1 Cor. 10.10 Psalm. 22.23. Act. 10.2., yea (which is the proper Act of her Feare) not Louing any sin, but hating and eschewing all sin Exod. 20.20. Eccles. 15.13. Prou. 8.13. & 16.6. 2 Tim. 1.7. 1 Ioh. 4.18. Hos. 3.5. Psal. 97.10. I • r. 4.18. & 2.19., not out of a slauish terrour of punishment; but chiefly because it is Sinne, an Infinite euill, and because an Infinite Good God, whom she loueth (saith Saint Augustine) is offended by it, though she should neuer goe to Hell-fire to be punished for itVerò- • hristianus—profic •• d • perueniet ad tal • m animu • , vt plus amet Dominum quàm tim • at Ge •• nam: • t etiamsi dicat illi Deus, vtere del ••• ise carnalibus sempiternis & quantum • otes; pecca, nec morieris, nec in Ge • enam mitteris, • ed mecum tantummodo non eris: exhorres • at & omninò non p •• cet, non iam vt in illud, quod timebat non incidat, sed ne illum quem sic amat, offendat. De Catechiz. Rudib. cap. 27. tom. 4. fol. 912. .

Lastly, in the Scriptures I finde Perseuerance or Constancie Ierem. 32.39, 40. Deut. 4.10. Prou. 23.17. & 14.2. 1 Tim. 2.15. to be euer an inseperable Attendant vpon her Feare!The continuance of her Feare. For she is not one that hath not yet tasted of this sauing Grace, or else not continued in the same; but she is a woman for the present, Timens Dominam, Fearing the Lord. You shall neuer finde Her otherwise, than (as God would haue her) In the feare of the Lord all the day long, Prou. 23. Fearing and keeping his Commandements alwaies, Deut. 4. Doing her Husband Good and not euill all the daies of her life, verse the 12. of this Chapter.

It is true indeed, as Feare is opposed to D ffidence, Luke 1. So she serues God without a Distrustfull Feare all the daies of her life; because of Gods continuall presence with Her Matth. 28.20. Es. 43.1, 2., continuall mercy towards Her Ier. 14.9. Lam. 3.22, 23., continuall power2 Cor. 12.9. Es. 26.4. & 45.24. Psal. 121. & 35.24. Rom. 8.26. ouer Her, in Strengthening, Helping, and Vpholding Her, Esai. 41.10. But yet as Feare is opposed to Negligence, so she still feares God, lest she should be secure by reason of his Power which is inuincible Matth. 10.28. Deut. 28.58.; of his Wisdome, which is infallible Esai. 29.15, 16. Psal 50.21.; of his Mercy, which is compassionate Esai. 43.25. & 63.9. & 49.13, 15.; and of his Iustice, which is inflexible Esai. 42.14..

It is as true also (which Gerson and others haue obserued De diuersis tentat. Diaboli, part. 3. Mr. Greenham 5. part, among his Rules for an Afflicted minde.) that many times a Deuout Soule is so disquieted with a slauish Feare of the Aduersary; that she feares lest she hath not any true Feare of Gods Maiestie; but yet (B. B.) say the Pelagian what hee can to the contrary, such is the Euerlastingnesse of Gods Loue Esai. 54.8, 9, 10. c. 49.15. Ier. 31.3.36. c. 33.20, 21. Ioh. 13.1. Rom. 8.38, 39. Mat. 12.20. Esai. 42.3., Mercie Psalm. 103.17. 2 Sam. 7.15., and Couenant Psal. 89.28, 34. Esai. 55.3 c. 59.21. Ier. 32.40., the Vnconquerablenesse of his PowerIoh. 10.29. Iude vers. 24. 1 Pet. 1.5. Esai. 26.4. Psal. 80.17. Manus Dei est ista, non nostra vt non discedamus à Deo, manus, inquā eius est ista, qui dixit, Timorem • eum dabo in cor eorū &c. S. Aug. de Bono perseuer. c. 7. to. 7. Ier. 32.27. , the Immortality of his Word1 Pet. 1.23. 1 Ioh. 3.9., the Certaintie of his Promises Ephes. 1.13. Numb. 13.19. Ios. 21.45. 1 Ioh. 5.10. Hebr. 7.27. c. 11.11. Rom. 4.21. 1 Cor. 1.9., the Efficacie of Christs Spirit Esai. 59.21. Ephes. 1.13, 14. c. 4.30. Ioh. 14.16, 17. 1 Ioh. 2.27., Prayer Luke 22.32. Ioh. 17.15, 20. Rom. 8.34. Hebr. 7.25., Merits1 Pet. 1.2, 3, 4, 5. 1 Ioh. 5.4, 18., and of Faith in them1 Pet. 5.9. Ephes. 6.6. Matth. 16.18.; yea such is the durable vigour of this sauing Grace of the Feare of the Lord Ierem 32.40. Perseuerantiam enim promisit Deus, dicens: Timor • m meum dabo in cor eorum vt à me non rec • dant. Quod quid est aliud quàm talis ac tantus erit Timor meus, quem dabo in cor eorum, vt mihi perseuerantèr adhaereant? Idem de Bono Perseuer. c. 2. tom. 7. Rom. 11.29. , that being once rooted by God, (as Saint Augustine vrgeth) it cannot be remoued; but through it we may perseueringly adhere vnto God according to his promise: I will put my Feare in their hearts, that they shall not depart from me, Ier. 32.40. with Psal. 80.17. She then that truely hath this Feare, doth so feare the Lord in Loue, and loue him in feareAbsit enim vt timore pereat amor, si castus est timor. S. Aug. in Psal. 119 tom. 8. , that as in the midst of Gods not Consuming, but Consummating Anger (for so Saint Augustine Est ira consummationis, & est ira cōsumptionis, (nam omnis Vindicta Dei, Ira dicitur) sed aliquando ad hoc vindicat Deus, vt perficiat: aliquando ad hoc vindicat, vt damnet. Idem in Psal. 58. to 8. s. 599. calls Gods Anger towards the Godly) shee can see the yerning and relenting Bowels of a Compassionate Father, so in the height of Satans Terrifying iniections, she can shunne and abhorre Gods Displeasure—Qui glutine Deo conglutinatur, id est ch • ritate— terribilius & horribilius ipsâ Gehenna iudicat, in re leuissima vultū omnipotentis scientèr offendere. S. Bern. de Tripl. Cohaeren. Vincul., more than all other miseries of Punishments, and therefore in what state soeuer she be of Consolation or Desertion, shee is still the same Woman, Timens Dominum, Fearing the Lord.

Thus wee haue seene who shee is, who shall be praised, lest we should praise Her vnawares, whom we should not praise. And now it were good we did thinke a little better on the Reason, why she shall be praised, euen because she is such a woman fearing the Lord.

For if any thing, so rare and excellent a Grace as the Feare of the Lord is, should moue vs to affect it, and labour for it, The Reason especially being found in so weake a Vessell as a Woman is 1 Pet. 3.7. Vi • ita{que} nominatus est, quod maior in eo Vis est quàm in foemina, & hine Virtus nomen accepit. Item Mulier à mollicie est dicta—velut Mollier. Lact. de Ops. Dei. cap. 12. . For I could tell you, there are more Michals 1 Sam. 18.21. & 25.41. than Abigails 2 Sam. 6.16, 20., more Iezebels 1 King. 21.7. 2 King. 9.22, 30. than Sarah's 1 Pet. 3.6., more proud Vasthy's Esth. 1.12., than humble Esthers Esth. 8.5., more Fearefull women, than Women Fearing the Lord; and therefore the rarer such Phoenixes are (as S. Ierom calls themOptima foemina rarior est Phoenice. Malarum foeminarū tam copiosa sunt examina &c. S. Ier. epist.) not One to be found by wisest Salomon Eccles. 7.28. Prou. 31.10., among a Thousand, the greater is her praise that feareth the Lord Laus tantò maior deferri solet, quantò est bonum rarius quod exigit Laudem. S. Aug. lib. 1. de Ciuit. Dei. cap. 28. tom. 5. .

Then I must tell you, that euery Feare is not commendable. Not that Feare which is Hypocriticall, for this is Superstition, when men feare the Feare of IdolatersEsai. 8.12 Col. 2.20. . Not that feare which is Worldly, for this is wicked selfe-Loue, when men feare Men 2 Tim 3.2. Mat. 10.28. Qu •• an m •• D • minat • r, •• si De • solus? Q •• s • ste, a 〈…〉 • ll potius metum co •• e •• an •• &c. Tertul ad • rs. Gnost c. 9 tom. 3. Losse of Goods, Fire and faggot, more than God the Onely Soucraigne Commander of the Soule, the Only Dreadfull Threatner of euerlasting Burnings. Nor that feare which is SeruileTim • r S •• uilis n • est Virtus, quialicet mala d • clinari sa • iat: non tamen hoc sac •• bene, id est saud ibiliter; immo eruilitèr et brutaliter, videlicet solo met •• serae, ita enim o • cupat animum & intentionam timentis, vt oraculos cordis ad solam poenae euasionem habeat &c. Paris. de Virtutibus, fol. 81. lit. H. & Paludon. l. 3. d. 34. q. 3. or adulterate—Coniun qu •• adultermum animū gerit, etiam si timore viri non adulterium perpetrat: tamen quod deest • peri, inest voluntati. C •• ta verò aliter timet. nam & ipsa times virum; sed caste. Deniq, timet illa, no vir insestus adueniat, ista ne offensus abscedat. S. Aug. epist. 120. c. 21. •• 2 , for this is no Vertue proues Paris. when men seare the Euill of Punishment only; not the Euill of Sinne, as an Adulteresse feares the Comming home of her Husband; but feares not the Committing of Adultery. Nor is that feare commendable, which is Distrustfull or Immoderate like Ruben as Gerson Ruben violat Balamdum nimium grandis effectus e • t, q ••• timor si simius est, dum se custodire nititur, format inutiles imaginationes, quibus se con • oluens a salutaribus impeditur. Tract 10. super, Magnificat. part. 3. alludes growen great, and lying with Bilhah, for this is Infidelitie when men tie Gods Grace to present deliuerance out of danger, without a Beleeuing and waiting Spirit for his Mercie, Esai. 28.16.

But the Feare for which a Woman shall be praised, is informed by Wisdome, instructed by Vnderstanding, directed by Counsell, strengthned by Might, gouerned by Knowledge, adorned with Pietie, as Saint Ambrose collects out of the eleuenth of Esay Lege Esaiam: vide quanti • subiecerit timorem vt faceret irreprehensibilem & bonum Timorem. Spiritus inquit Sapientia &c. Tal • e Timori Domini i • ta & est. irrationabilis & insipiens Timor, vnus ex illis: Foris sugnae, •• tus ••• o • es. In P •• l. 18. Ser. 5. tom. 4. . It is a Faithfull feare trusting in GodPsal. ••• .11 & ••• .11. Esai. • 0.10., and making Him her Feare, Esai. 8.13. and her Hope too in the Day of Euill, not without this seruent Prayer vnto Him then: Be not thou a Te • rour vnto me, ler. 17.17. A chast and Cleane Feare Psal 19.9. , Cleansing from all filthinesse of the flesh and Spirit 2 Cor. 7.1.. A Reuerent and Godly FeareHebr. 12.28. , Preparing the heart, Humbling the Soule in Gods sightEccles. 2.17. & 21.6. , Trembling at his WordEsai. 66.2. Eccle. 2.15. , not Disobeying it, Eschowing Iob 1.1. euill, Working righteousnesse and Giuing much almesAct. 10.35, 2, •• . Eccles. • 5.1. . A Blessed Feare it isPsal. 112.1. & 128.1 , Blessing them that haue it, Blessing the Lord that giues it, Praising Him and saying: That his Mercy endureth for euer Psal. 135. •• . & 118.4. & 22.23..

Lastly, it is an Euerlasting Feare, euer encreasing 1 King. 18.3 12 To • . 14.4. , and Enduring for euer Isal. 99. Reuel. 7.10, 11. & 19.1, 3, 4, 5, 6. , though not in respect of the Act of Declination or eschewing of sinneBonau. lib. 3 d. 34. q. 3. p. 89. Tho. Aquin. 22 q. • 9 a. 11. , because in Heauen there is no feare of sinningIn coelo, vbi non est peccatum G • o •• a est & perpetua laus & indefessae praeconia. S. I • rom. ad Therdoram. Epitaph. Lucinij. Timorem Offensae & Timorem Paenae. Gloria Pacriae pro • ter co • am im • ersectionem no •• • it •• . In tut • ••• m e •• m • s et • • oe • ae et a • offe •• ae. Pari • . •• Virtutibus, lit. A. F.; yet in respect of the Act of Celebration or Reuerencing God, because there the Saints doe nothing else; but still Giue Glory to Him, and Worship Him with humble Acknowledgement of their owne Vnworthinesse, Psal. 19.9. with Reuel. 4.10.11.

Now (Honourable and Beloued) though I haue set nothing at all besides this Heauenly Manna before your eyes; yet your full Soules must not Loath it. For if that only is to be praised which is excellentLaudare plus est quàm pr • ba • e & praedica •• . N •• Land • mus •• q ••• excellit &c. Auso. Popma de Differen. Virt. l. 3. , then (by your leaue) I must stand somewhat longer vpon the Excellencie of this Feare, before a Woman can be praised that hath it.

I demand then what doe you count Excellent?The Excellencie of Godly Feare. Riches, Honour, Life. Why, these are neuer well gotten, nor well kept; but by the Feare of the Lord. So saith Salomon, By the feare of the Lord are Riches and Honour, and Life Prou. 22.4. & 19.23. Eccles. 1.11, 12. & 23.27. & 40.26, 27. & 10.20, 22.. Say what you will, it must needs be an Excellent thing wherwith Christ Iesus Himselfe was Filled, and that was with The Spirit of this Feare, Esai. 11.2.Inter Laudes meas & illa est eximia: quod ipsum Christum Dominū Apothecam, immo fontem Gratiarum omnium & Virtutum replere dictus sum &c. Paris. de Moribus, fol. 99. Lit. P.. An excellent thing which God Himselfe so earnestly desires to be still in vs, and that is this Feare. O (saith He) that there were such an Heart in them, that they would feare me, and keepe my Commandements alwaies Deut. 5.29. , which is indeed the whole Dutie of Man Eccles. 12.13. Deum time — Ergo si hoc est omnis Homo, absq, hoc Nihil omnis Home. Serm. 20. in Cant.; without which (Saint Bernard concludes) Euery man is Nothing. He is not a Man (reasons a Schoole-manVsus enim humani animi pendet à Timore conspictus Diuini tanquam à primi regula. C •• et. in Eccles. c. 8.13. v.) but the Shadow of a Man; because He imployes not his Soule to that noble End for which he had it, namely, to be squared and ruled by the feare of the Lord: without which no man can so much as Begin to be wise, because this Feare is the Beginning Prou. 9.10. Iob 28.28. of wisdome, nor so much as Begin to Loue God, because this Feare is the Beginning of the Loue of God Eccles. 25.12. . It is the Sale alludes Blesensis that must be in euery Sacrifice Leuit. 2.13. Pet. Bles. ser. 36. p. 430. , in euery Worke we doe, so that there is no Seruing God, no Reioycing in HimPsal. 2.11. , no heartie Repenting 2 Cor. 7.11. Eccl. 21.6., no Chast Conuersing 1 Pet. 3.2., no Perfecting Holinesse 2 Cor. 7.1., no Working out our Saluation, but with Feare and Trembling Philip. 2.12. ; nay there is no Saluation, no Blessednesse without Continuing in this Feare Eccles. 2.10. 1 Tim. 2.15. , Prou. 28.14. Againe, is not that Excellent, that will make vs more Excellent than our NeighboursP ••• . 1 • . •• Eccus. 15. • . , that will Exalt vs aboue them, that will keepe our hearts from HardningProu. 28.14. , our Houses from OuerthrowingEccles. 27.3. ? but nothing can doe this; but this Feare of the Lord. This feare (saith Paris. Ego sum Tempestas ad l berat onem & salut • m, Terraemotum spiritu ••• m in c •• de humano saciens, et omnia Diabo • ica aedificia in • o subu rtens et discutiens ab co • em. Paris. de Morib • s fol. 99. lit. F.) can cause a soiritual Earth-quake in a mans Heart, able to ouerthrow all the Deuils strongest holds, any Prou. 8.1 • . & 16.6. Psal. 119 & 36.117.128. v. Iam. 2.10. Psal. 86.11. Bosome-finne, be it neuer so pleasing and profitable, by reason of that Contrarietie and Oppositionsed aiunt quida: Satis Deum habe • e si corde & animo suspiciatur, licet actu minus fiat. Itaq, se saluo metu et fide peccare; hoc est Saluâ castitate, matrimonia violare, Saluâ pietate, P • reti venenum temperare. Tertul. de Poenit. c. 5. tom. 2. that is between Lying in any Sweet Sinne, and Liuing in Gods Feare and Fauour, as you may see, Leuit. 25.36.

Lastly, this is an Excelient Feare, because it is A fountaine of Life Prou. 14.27. : wherefore? To driue away Sinnes Eccles 1, 21. , Sinnes which haue beene committed by Repentance (saith S. Bernard) and Sinnes whereto we are Tempted, by ResistanceTimor Domini expellit peccatum, sine quod iam admissum est, sine quod tentat intrare. Expellit sanè illud quidem poenitende, hoc. Resisendo. Serm. de Diuers. Assect.; and yet this is not all the Excellencie of this Feare: For it is A fountaine of life also: To Cause vs to finde fauour at our Deaths Eccles. 1.13. ; and which is more, Such an Excellent Feare as will make vs Not feare, nor be afraid Eccles. 34.14. Exod. 20.20. Prou. 1.33. &. 19.23. Psal. 27.1, 2, 3. & 34.4.—Auserendi sunt metus, sed ita, vt hic solus •• linquatur, qui quoniam legitimus ac verus est, solus essicit, ut possint caetera omnia non timer, Lact. de Ʋero Cultu. l. 6. c. 17. Qui enim Deum veracitèr t • met, nihil terrenum & caducum time • immo ex ipso T • more Dei, ipsis Timoribus supereffertur. Bonau. lib. 3. d. 34. q. 1. p. 62. . Whereupon Saint Augustine De Temp. Serm. 214. tom. 10. concludes for my purpose: Dis • at timere, qui non vult timere: Discat ad tempus esse Solicitus, qui semper vult esse secur us. Let him learne to seare, that would not feare: Let him be wary and cautelous for a time, that would be happie and secure for euer. Tertullian giues the reasonNam q • i praesumit, minus veretur, minus p • ae • auet, plus periclitatur &c De Cultu Faem. cap. 2. & de Paenit. cap. 6. —Voto te timere & non timere, praesumere. & non praesumere, timere vt paeniteas, non timere vt praesumas, P • rro praesumere ne deffidas, non praesumere ne torpescat. • er. • p. 87. ad Oger., because if We feare to Offend, by Fearing we will take heed, lest we Offend, and by Taking heed, we shall be in safetie; otherwise if wee presume and be not alwaies watchfull ouer our hearts lest thev oftend, we cannot be Saued Prou. 4.23. Ier. 4.14, 18. & 16.10, 11, 12. Es. 55. 7. Mat. 15.19. Nec sufficit non egisse aliquid imptum, si mete cogitatur impietas. S. Hilar. in Psal. 65 fol. 424. , Ier. 4.14. Qui solicitus est, is verè poterit esse securus: He that is not ouer-hold on his owne strengthProu. 28.26. Rom. 7.18 & 11.20. ; but confident in ChristPhil. 4.13. 2 Tim. 2.1. & 4.18. Eph. 6. 10. 2 Chron. 16.8, 9. et 20.12. Deut. 6.3, 4. Quicquid est circa te v • l in te unde possis praesumere, abjicea a t • , & to • a praesumptio tu • Deus sit, illius indigens esto, vt implearis &c. S. Aug. in Psal. 85. , and liues not securely in the minion-delight of any knowne sinne; but stands in such continuall awe of Gods Presence, Precepts, Promises, Threats, that he dare not so much as once make any offer of incurring his Displeasure by the impenitent Allowance of any sinne in his heartPsal. 66.18. 1 Pet. 3.15. Ez. 33.31. Psal. 24.4. Iam. 4.8. Heb. 10.22. Redi ad te, intus tibi esto iudex. Ecce in cubiculo tuo abscondito, in ipsa vena intima cordis tui vbi tu solus es, & ille qui videt; illie tibi displiceat iniquitas, vt placeas Deo—Parum est in vul • ù, parum est in lingua, in corde noli respicere, id est, noli diligere, noli acceptare. Idem in Psal. 65. to 8. , and studies to do euery Good worke as carefully, as if it were the Last he should doe in this World, and as exactly, as if his whole Saluation depended vpon it, such a Man in Ancient Tertullians iudgementDe cultu Faem. cap. 2 to. 2. may be truely secure of Perseuering in Grace here; and of being Glorified hereafter 2 Thess. 3.3. 2 Tim. 2.19. Ioh. 15.16. Luke 10.20. Ioh. 16.22. & 10.28, 29. v. Psal. 15.5. & 125 1. Prou. 10.30. , 1 Thess. 5.15, 24. Once more and I haue done. Is not that an excellent thing that is for the Good of them that haue it, & of their children after them? Riches, Honour, Beautie, Policie, these and the like are not oftentimes so, as we see by woefull experience in Nabal, Haman, Absalom, Achitophel; but the feare of the Lord is euer so, for the Good of them that haue it, and for their children after them, as the Prophet saith, Ier. 32.39. and God himselfe before him, Deut. 5.29.

There is no want to them that haue this Feare of any Good thing that is Good for themPsal. 34.9, 10 Eccles. 40.26, 17. & 1.16. . For first, Psal. 25.14. The secret, that is, the feare of the Lord, is with them that feare Him; and is not that enough, though I should say no more with the Psalmist, because Godly Feare is Gods Treasure, Esai. 33.6. and Better little with it (saith Salomon) than Great Treasure Prou. 15.16. ? But there is more behind to moue you further to affect this Excellent Grace. For if you will Feare the Lord, He will shew you his Couenant Psal. 25.14. of life and peace Mal. 2.5. , Teach you the way that you shall chuse Psal. 25.12. , Haue a Booke of remembrance written before Him for you Mal. 3.16. : Hee Will Arise vnto you the Sunne of Righteousnesse with healing in his wings Mal. 4.2. : He wil hide you in his presencefrom the pride of men Psal. 31.20.11., Keepe you secretly in a Pauilion from the strife of tongues, Deliuer you in Temptation euen againe Eccles 33.1. ; yea He will take pleasure in you Psal. 147.11., Pitie you as a Father doth his children Psalm. 103.13. Mal. 3 17., Fulfill your Desire, Heare your crie and saue you Psal. 145.19.. And what is all this, but in a word (the word of my Text) Hee will praise you, which is the Thing Promised to a woman fearing the Lord.

Ipsa Laudabitur: She shall be praised.

She shall be so;The thing promised. In what respect to Ipsa. but may not that labour be spared? For a man would thinke, she hath been praised all this while; because Godly Feare, the Grace of God in Her, and the onely cause of her Praise, hath beene alreadie so much commended vnto you? No (Beloued) my Text (you see) applies and appropriates this praise to Ipsa, Her own Person, by vertue indeed of the Feare of the Lord. For were it not for that, it were better Contemning Her, yea ContendingPro • . 28.4. & 14.24 & 17.15. Eccl. 10.23. 29 Tho. Aquin. 22. q. 115. a. 2. Corp. with Her, than Commending Her, because that is a constant marke of the Godly to Contemne the vngodly, Psal. 15.4. This, of the wicked to Praise the wicked, to Blesse the Couetous, whom the Lord abhorreth, Psal. 10.3. It is not her Friendship, no nor Carnis bona (as Saint Ierom E • o carnis bona quae se • per & ips • contempsit, in animae landibus • o requiram—ad Heliodor. Epitah. Nepot. calls them) the Good endowments of the flesh, can priuiledge him from a Curse, if so be, he praise her without or aboueProu. 27.14. Vox autem grandis, laus excedens m • nsurā Meritorum • i • intellig tur—Paris. de Moribus. fol. 123. lit. M. her Deserts, Prou. 27.14. Onely the feare of the Lord, with the excellent fruits thereof, is Gods GiftEs. 26.12. 1 Cor. 15.10. & 12.6. Phil. 2. 13. Ier. 32.40. , for which (saith Fulgentius Laudari in • onis o • eribus debes; sed in eo quod operaris, hominū laudes expectare non debes—Deus Laudetur in operibus tuis. De statu Vidu. ad Gallam epist. 2. Si qua sane in Sanctis digna laude vel admeratione intueor, clarâ luce veritatis discutiens, profectò reperio Laudabilem siue Mirabilem alium apparere atque alium esse, & Laudo Deum in Sanctis eius. S. Bern. Ser. 13. in Cant.) she ought, and he may safely commend her, because then, not shee; but Gods Grace in her is Praised, Ephes. 1.6. Yea then, not she, but God himselfe is Glorified in Her, Gal. 1.24.

But what? is not She Praised, when Her Husband, Her Children, Her Kindred, Her Friends, Her Attendants, Her Wit, Her Wealth, Her Beautie, Her Nobilitie, or all these and the like of Hers are commended? Yes, all these come very neere Her, and mutually receiue lustre and eminencie from this Godly Feare; but they are not Ipsa, Her selfe, that is, 1 Pet. 3.4. Enimverò quis non animae dabit summam omnem, cuius nomine totius Hominis mentio titulata est. Tertul. de Anima. cap. 13. principally Her Soule truely Generous, and ennobled with the Feare of the Lord. Vntill such an Humble Soule be found in Her, She is not She, that shall be adorned with the Garment of praise, Esai. 61.3. Therefore Saint Ierom 〈◊〉 Nihil in illâ laudabo, nisi quod pr • prū est. S. Ierom ad Princip. And so of Paula he saith. Nihil laudab • mus nisi quod proprium est. & de purissimo sanctae mentis fonte profertur. Id. ep. ad Eustoch. Nam cum omnia opera sua laudauerit Deus, cae • um, terram &c. vbi ad Hominé • etum est, solus non videtur esse laudatus propter quem omnia generata sut. Quae igitur causa est, nisi forte ea, quia alia in specte sunt, Homo in occuito? quia aliorum Gratia foris, hutus intus est. Aliorum in Natiuitate, • uius in Corde.—Ideo ergo homo non ante laudatur, quia non in forensi pelie; sed in interiore Homine antè probandus, sic praedicandus est. S. Ambros. Instit. Virg. cap 3 tom. 1. would not commend in Noble Marcella any thing saue Her owne Godly selfe. Ipsa Laudabitur: She is She that shall be Praised.

And so we see how far forth Praise is to be extended to Her. Now to speak of the Extent of Her Praise: Let the word haue his full latitude. Laudabitur is generall, no kinde is limited. 1. Therefore for the Extent, to be praised euery manner of way. 2. For the Time when it shall be best for her. 3. For the Praiser, by him who can best doe it. Of all these briefly.

First, what praise she shall haue. What Praise she shall haue. The Extent of Laudabitur. tum cil, solus non videtur esse laudatus propter qu • m omnia generata sut. Qu • igitur causa es • , nisi forte ea, quia alia in specie sunt, Homo in occu • to? quia aliorum Gratia foris, h • ius intus est. Aliorum in Natiuitate, huius in Corde.—Ideo ergo homo non ante laudatur, quia non in forensi peli • , sed in interio •• Ho •• ne ante probandus, sic praedicandus est. S. Ambros. Instit. Virg. cap 3 t • m. 1. 1. Euen that (which being true) is euer accompanied with Dearest Loue to her person 2 Ioh. 1.1. Hebr. 13.1. Ephes. 5.25. . 2. Highest estimation of Gods abundant graces in Her 1 Thess. 5 13. . 3. Frequent Commemoration of themMark 14.9. Psal. 112.6. . 4. Moderate Lamentation at her DeathGen. 23.2. Ioh. 11.33.35. 1 King. 14.13. 1 Thes. 4.13. Eccles. 22.11.12. & 38.16, 17. . 5. Solemne Funerals according to the Dignitie of her placeAct. 8.2. 2 Chron. 32.33. . 6. And aboue all, with precise imitation of her excellent VertuesIam. 5.10. Hebr. 12.1. & 13.7. 1 Cor. 11.1. . All this Honour God allowes Her, that honours Him with His Feare 1 Sam. 2.30. Deut. 26.19. Ioh. 12.26. Esai. 8.13. Timor Hominis, D • t Honor est. T • rt. de P •• nit c. 7. . But because all Praise is properly in Words (as the Schooleman teachethT • o. Aquin. 22. q. 103. a. 1. ad 3. ) and better words shee cannot haue to praise Her, than God himselfe speakesPsal. 12.6. , therefore she shall be Commended in no other, neither in regard of God, nor of her Husband, Children, Kindred, Seruants, and Gods People.

First in respect of God, she shall be praised for One of his ExcellentPsal. 16.3. , Hidden OnesPsal. 83.3. : for one of his Iewels, which hee will make vpMal. 3.17. : for His Daughter2 Cor. 6 18,, His SisterCant. 4.9. , His MotherMatth. 12.50. , His SpouseHos. 2.1 • . , His LoueCant. 2.10. , His DoueCant. 2.14. , His FaireCant. 2 13. one, as Faire as the Moone, as Pure as the SunCant. 6.10. : as the Moone by inherent, and as the Sun, by imputed Righteousnesse. To her Husband she shall bee commended, as the Louing Hinde and pleasant RoeProu. 5.19. , the Desire of his eyesEzek. 14.16. Eccles. 36.22. ; An Helpe like vnto HimselfeGen. 2.18. Eccles 36.14. ; His Companion Mal. 2.14.; for A Pillar of restEccles. 36.24. so that He shall haue no need of spoileProu. 31.11. ; for a Good PortionEccles. 26.3.23. , a speciall FauourProu. 18.22. and Gift of the LordProu. 18.22. ; a Double GraceEccles. 26.15. , Doubling the number of his DaiesEccles. 26.1. , Fatting his bonesEccles. 26.13. , and making him knowne in the Gates, when he sitteth among the Elders of the Land Prou 31.23.: for a Tower against Death vnto himEccles 16.22. : A greater Blessing vnto him than either House or InheritanceProu. 19 14. , Aboue children and the Building of a Citie to continue his NameEccles 40.19. , yea for a Crowne vnto her HusbandProu. 12.4. Non annulus, non torques aureus, non monue; sed Gorona. Cartw. m Prou., not a Gold-ring on his finger; nor a chaine of Gold about his necke, nor a Brouch in his hat; but for a Crowne vpon his h • ead (an Ornament more conspicuous and eminent than the former, the Principall Ensigne of PrincesPsal. 21.3. Esth. 2.17. ) gracing him that hath her, as much as a Crown doth Him that weareth it: so that there is none aboue her, that feareth the LordEccles. 25.10. , None greater than she, not Great Men, nor Iudges, nor PotentatesEccles. 10.24. : Her Grace is aboue GoldEccles. 7.19. . Her Price is farre aboue Rubies Prou 31.10.. Her Continent minde cannot be valewedEccles. 26.14.15. , and by reason of Her, her Husband is a Blessed ManEccles. 26.1. , Not like other menEccles 36.23. Sane Muuere igitur Homn non habet Leudem, in Muliere praedicatur, &c. S. Ambn. s. Iastat. Ʋirg. cap. 3. tom. 1. .

To Her Children shee shall be Commended; because by her they haue a place of Refuge Prou. 14.26. & 11.2.: by Her they haue good meanes to bring and continue true Honour vpon themD • ut. 5.29. Psal. 112.2. , and if They (the Fruit) be a great Blessing Psal. 127.3. (as it is to haue Issue by such a One) what is the Root that beareth it Psal. 128.3.?

But I must hasten: How shall she be Praised in respect of her Parents? euen as Rachel Gen. 29.9. for doing seruice to them as to her Masters (the true propertie of one that feareth the Lord Eccles. 37.7. .) In respect of her kindred by mariage, as Ruth, louing them Ruth 4.15., Dealing kindly with them Ruth 1.8., and Cleauing vnto them Ruth 1.14 &c. 2.11. And in respect of her kindred by bloud, as Esther, who did the Commandement of Mordecay when she was a Queene, like as when she was brought vp with Him Esth. 2.20., who was exceedingly grieued at his GriefeEsth. 4.4. , and procured the Enlargement and Deliuerance of her kindred with her Feasts Esth. 4.16., her Teares Esth. 8.3. , and the Hazard of her Life Esth. 4.11, 16.

In regard of her Seruants also, she shall be commended; because she Buildeth her House Prou. 14.1.: Shee is like the Merchants ship, She fetcheth her food from farre Prou. 31.14., She giueth meat to her Houshold Prou. 31.15., She cloatheth them all with Scarlet Prou. 31.21., and Shee looketh so well to their wates Prou. 31.27., that As the Sunne when it ariseth in the high Heauen; So is her beautie in the Ordering of her House Eccles. • 6 16. .

Lastly, because all the Essentiall Glory and Fairenesse, which is to bee found in the whole Church, The Woman cloathed with the Sunne Reuel. 21. , as that of Iustification & Sanctification &c. belongs to euery Member of the ChurchGal. 3.28. Ephes. 4.15.16. C nt 2.10.—Cum ipsos cogitatis amantes, non vrum & Faeminam, sed verbum &c. Animan sentatis, oportet. Et si Christum & Ecclesiam di • ero, idem est, nisi quod Ecclesiae nomine non vna Anima, sed multarum vnitas, vel potius vnanimitas designatur. S. Bern. s • rm. 61. in Cant., and cōsequently to euery Woman fearing the Lord, therefore to Gods people she shall be commended, as one of the Hands of the Church dropping with sweet smelling Mirrhe Cant. 5.5. As the Curtaines of Salomon Cant. 1.5. ; As a Lilly among thornes Cant. 2.2. ; A Garden inclosed: A Spring shut vp. A Fountaine sealed Cant. 4.12. .

But when shall shee haue all this Praise, and of whom? Not by and by, nor of Euery oneLuk. 6.26. Eccles. 15.9 , for Praise is not comely in the mouth of euery one, of euery scoffing Ishmael.

But first of the Time.

Many when they heare a Promise (and a Promise I told you at first,When she shall be Praised. this is) thinke to haue it by and by; but they marke not, that a Promise and the Fruition of it is not all at once. It must be waited forEsay 28.16.30.18.40.31.64.4. Heb. 10.36, 37, 28. Hab. 2.3, 4. , especially this Promise of Praise: Vntill the Lord come (as the Apostles limit the Time) and then, at his Appearing, she shall haue praise of God 1 Cor 4 5. . Then at his Appearing 1 Pet. 1.7. Et nos ergo nō a nobis laudem exagamus, nec praeripiamus iudicium Dei & praeueniamus sententiam iudicis, sed suo Tempori, suo Iudici reservemus. S. Amb • es. in Luc l. 8. c. 17. tom. 5.2 Tim. 25. Eccles 11.27.28., Her Faith shall be found vnto Praise and Honour, and Glory. Therefore in the mean while, best for her to Feare the Lord, and so be praise-worthy, than to be praised for the present.

1. Not only because it is safest praising Her as a Master of a ship is (saith S. Ambrose Nam si laudari autè Gubernator non potest quam in • ortum nauem deduxerit: quomodò laudabis Homine prius quàm in stationem mortis successerit? S. Ambr. de Bono Mort c. 8. tom. 4. Merttò ergò differtur, vt sequatur foenerata eius Laudatio, cuius dilatto non dispendium; sed incrementum est—Et ideo laudatio eius non in exordro; sed in fine est. Nemo enim nisi legitimè certauerit, coronabitur. Ideo{que} sapiens t •• id cit: Antè mortem non laudes hominem quemquam. Ratio. Quia in fine hominis nudantur opera eius. Id. Instit. Virg. c. 3. tom. 1. is safely arriued in the Hauen, past all danger of shipwracke: or growing more proud by her praise (which many Liuing doe) as Herod for oneAct. 12.21 , and that Philosopher for another, whose soule being before no bigger than a mans finger, became so pust vp and swolne with others commending him, that (as Arrianus reports) it grew greater than two CubitsArrian. Epict l. 3. c. 2 .

2. Nor only because actuall praise is in the lips of the praiser, and so a wicked woman may be praised, and yet not be worthy of it, and a godly woman may be praise-worthy, and yet not haue it, whereas praise-worthinesse is euer in the partie to be praised, and fewest (you know) haue this worth; but many haue praise without it, therefore praise-worthinesse is the Nobler Grace of the two, and consequently best for a Woman to be worthy of praise, though she be not praised for the present.

3. But one of the chiefest Reasons is this; because indeed all our earthly praise is Laudatur, that is, for the present; but continueth not. Is, but shall not be. Sometimes a godly woman is commended, and sometimes she is not. As S. Paul praised the Corinthians 1 Cor. 11.1, 21. , Now I praise you Brethren, and by and by he saith: Shall I praise you in this? I praise you not: whereas This praise here promised so Is, that it shall be still, and that cannot be in this Transitory world; but in Heauen, where Her paise that feareth the Lord for euer, endureth for euer: Laudabitur, She shall be praised.

The best Time then for commending Her is yet to come, and that from Him who can best doe it;Of whom shee shalbe praised. But I must tell you first, this Time should neuer come, could the scoffing Ishmaels of our daies be heard railing vpon, iesting at, belying and slandering Her and Him that feareth the Lord. It was euer their Deuillish propertie 2 Kings 9.11. Act. 24.5. & 26.2 • . Neh. 6 13. with many disgracefull censures to dimme the glory of the children of Light, spitefully to aggrauate their tender frailties, rather than to commend their vnreproueable Graces. So of old they scourged the Primitiue Christians with their viperous, virulent tonguesTert. Apolog. c. 7. &c. Arnob. aduers. Gent. M. Faelix in Octau.; but as Saint Ierome thanks God that He was counted worthy to be hated of the worldGratias ago Deo meo, quod dignus sum, quem mundus oderit. S. Ierom. Asellae.; so should euery good man and woman, not much trouble themselues for the vniust censures and disconcerts of witlesse and worthlesse prophanenesse; but rather (as Paulinus Ephes. 5.15. Phil. 4.8, 9. 2 Cor. 8.20. 1 Pet. 2.12. Heb. 11.39. Eccl. 41.12. Nec ex nobis scintilla procedat, per quam aduersus nos sinistrae famae flamma confletur—Nos idagamus, vt malè de nobis nemo loqui, absque Mendacio possit. Paulin. epist. ad Celant. exhorts) haue more regard to their good name, lest any sparkle or appearance of euill truly proceed from them, whereby any flame of euill report may be kindled, and so to liue, that none may speake euill of them without lying. For mangre the malice of all Sensualists, the Time will come, when euery man and woman that feareth God, shall haue praise of God1 Cor. 4.5., 1 Cor. 4. which is the best praise, when all is done2 Cor. 10.18. Iob. 12.43., 2 Cor. 10. Yea (Beloued) that you may not count the Lord slacke concerning his promise2 Pet. 3 9., Saint Iames tells you, This comming of the Lord draweth neere Iam. 5.8, 9.: Behold the Iudge standeth at the doore, He is readie to iudge the Quicke and the Dead (saith Saint Peter 1 Pet. 4.5.) readie to commend them, whom the world hath condemned; and to condemne them, whom worldlings haue commended: readie to reueale vnto the whole world the good workes of the godly, Honorifico pietatis testimonto, with an honourable approbation of their blessed godlinesse; & also to reueale vnto the whole world the wicked D • eds of the vngodly, Manifesto impietatis vituperio, with a publike, and open, vncontrouleable Discommendation of their cursed wickednesseMat. 25. •• , •• . : yea the Iudge is ready to turne Laudabitur into Laudatur, her praise worthinesse that feareth Him for euer, into euerlasting Praise; so that should her Husband and Children faile to praise Her, which yet they do not, for they commend Her in the 29. verse of this Chapter, saying: Many daughters haue done vertuously; but thou excellest them all Prou. 31.2 • , 29. : or should the Godly cease to praise Her, which they will neuer do either here or in HeauenCant. 6.9. . Here Her remembrance is so sweet in all their mouthes, that they say: Eccles. 39.10 44.15. 49. • 1. 40.11, 46.11, 12. Let her Memory be blessed: Let her bones flourish out of her place; and Let the name of Her that was honoured be continued vpon her Children 〈…〉 : or should Her owne workes giue ouer praising Her in the Gates, which they are forbidden to doe, vers. 31. of this Chapter, yet God himselfe will haue Her workes follow her to Heauen Reuel. 4.13. , and Accepting of Her Gen. 4.4. Act. 10 35.1 Pet. 2., and Them • by Christ Iesus Hebr. 13.15. Hee himselfe will praise Her, that hath made Him Her Feare Esai. 8.13. , Her praise Deut. 10.21. saying: Well done thou good and faithfull seruant, thou hast beene faithfull ouer a few things, I will make thee ruler ouer many things, Enter thou into the ioy of thy Lord Matth, •• . . Where it is best to leaue Her, euen with her Lord, taking more ioy (as a Schoole-man teacheth truly) in praising Him, than in contemplating her owne praise, in Glorifying God, than in her owne GlorificationPerfecta Dei laudatio magis animā perficit, quàm Dei fruitio, quia magis laetatur is Gloriâ & plus gaudebit de Dei gloriâ & & honore, quàm de suâ Glorificatione, & p • s i • cundabitur in laudando Dominū, quam in considera • do proprium bonii. Bonau. l. 3. d. 1. q. 1. p. 66. A s • lm. Prosolog. c. 15. & 26..

But though we haue brought a Godly Woman where she would be, to Heauenly Praise, and Honour, and Glory, and found them by Gods free fauour in Christ giuen vnto Her; yet who is such a Woman? We haue not found Her; and why not yet? Because among other reasons, as Saint Ierom was afraid to entreat of the Death of that Venerable Matron Paula Quid agimus anima? cur ad mortem eius venire formidas?—S. Ier. Epitaph. Paulae.; so am I to speake of the Decease of this Honourable Lady. Therefore giue me leaue (beloued) to deferre the vncomfortable Passions of her Death, vntill I be a little better heartned by relating some of the laudable actions of her Life.

For the subiect then of my Text, I dare say, in regard of the Description thereof,Application. The Lady deceased. Mulier Timēs Dominum. your owne consciences haue made the Application, and doe witnesse for Her, that She was A Woman fearing the Lord. A Woman indeed, & so the Weaker Vessell 1 Pet. 3.7., yet neuerthelesse Honour to be giuen Her in that respect; but rather the more (as Saint Peters inference will allow) because though shee had This Treasure of the Feare of the Lord in an Earthen and in a Weaker Vessell Esai. 23.6.2 Cor. 4 7., yet Gods strength was made perfect in her Weaknesse. And it is S. Ieroms ruleEpist. ad Principiam. Gal. 3.28.—Non considerantes Holdam & Annam ac Debboraw, viris tacēntibus prophetasse, & in seruitute Christi nequaquam differentiam Sexuum valere; sed Mentium. S. Ierom, Eustoch., you should iudge of Vertues, Non Sexu, sed A • imo: Not by the Sex, but by the Minde and constant purpose of a Regenerate Heart: This makes the Difference of force in the seruice of Christ, not either Male or Female.

Suruey then (if you please) as briefly as you wil, the seuerall workings of Her Godly Feare.The workings of Godly feare in regard of Her: Husbād

First to Her Head, her Subiection and Helpfulnesse like that of Saint Augustines Mother to his Father.S. Aug. Confess lib. 9. cap. 9. .

Children.To Her Children, her tenderest Affection and Sollicitousnesse to plant the feare of the Lord in their hearts, to fit them with worthy Matches out of Religious Families, to adorne her onely Sonne with the richest endowments of Grace and Learning: Witnesse her Letters to that Learned ProfessourDoct P • id •• Rector of Exceter College in Oxford. in our famous Vniuersitie, worthy to be kept as a Monument of her truly Noble spirit and Godly Desire (like that of Gregory Nazianzen's Sister) to haue the fruit of her Body become the fruit of the SpiritGrey. Nazian. in Laudem Gorgon. Orat. 25. .

Parents.To Her Parents, shee was another Rachel, another Marcella S. Ier. ad Princip. Nusquam sine Matre &c.—.

Kindred.To Her Kindred by mariage another Ruth, and to them by bloud another Hester.

Servants.To Her Seruants, shee was bountifull in their Health; compassionate (as Fabiola Id. Epitaph. Fabiola.) in their Sicknesse, either of Minde or of Body, prouiding for them (like the Centurion) both spirituall and corporall Physicke.

To All, Her whole Deportment was so Louely,Religieus Deportmet to all. so sweet, what by the law of kindnesse in her tongue Prou 31.26. , Salutations, Gifts, Almes-Deeds, Visitations, Inuitations, and by other offices of courtesies and Hospitalities, that Her Amiable Behauiour was a powerfull Meanes,Especially vnvnto Gods people. an attractiue Load-stone to draw vnto Her the hearts and loues of as many as knew Her, yea as but heard of Her.

But vnto Gods children she euer only afforded the dearest pangs, the highest Degree of her kindest Affection 〈◊〉 •• 1 • 9. •• , • 9.: Their company the most loued, and they Hers. Not so much in regard of Her fauour towards them,Gal. • .10.1 Pet. •• Coloss. 1.4. which was great; but chiefly by reason of that spiritual Helpe and refreshment, which they might get by conuersing with Her in the choicest passages of Sanctification. For shee had the Art to vphold holy conferences about perplexities of conscience, Relapses into sin, and Remedies against the same: Shee had the skill to beget many ioyfull Meditations of mortifying Grace and euerlasting Glory: She had the Zeale to nourish Heauenly mindednesse, boldnesse in the waies, and cheerefulnesse in the exercises of Religion and Deuotion.

Touching Her submission to the Meanes of Saluation: O what delight shee tooke here and in London, Constant vse of the Meanes of Saluation. to heare conscionable and searching Sermons! It was Her onely Pleasure in that Citie (as she professed) to frequent them there; yea what Griefe was it vnto Her (as it was vnto Saint Ambrose) to heare of the Death of any of Gods zealous MinistersPaulin. in V • v • d D. Ambros.?

And should I be silent, yet Her Oratory in her house hereby, this Church too (a part whereof her Zeale together with her Honourable Husbands Loue to Gods House newly erected) that Closset also of Hers in Truro, yea euery place almost would speake aloud of her constant reading, hearing, meditating on the Word, solemne Humiliations, solitary conferences with her God, seruent prayers and ciaculations, which (as the sweetest incense) shee euer and anon sent vp to the Throne of Grace for the pardon of her sinnes, the fauour of God, the spirituall Good of her Dearest Husband, Children, and Gods Church.

But adde vnto all these, another more speciall,Vnfained Resolution to mortifie her most preuailing Sinne. essentiall, and superiour working of Her Godly Feare, and that was Her continuall Combating against all sinne, euen Her most commanding sin whatsoeuer that wasPsal 18.23 Rom. 7.21, 22, 23, 24. . For there was a time to my knowledge, when after the preaching vnto Her of the power and efficacie of Gods promises, and of Christs Death and Resurrection, for the mortifying and mastering of any bosome and beloued sinne, you might easily see in Her, how willingly she yeelded vnto the Sanctifying worke of the Holy Ghost for the Ouer-comming of her strongest corruptions, how heauily shee was displeased with relapses into smaller offences of daily incursion against the generall and constant purpose Psal. 119. 6, 8. Act. 11 23. of her heart not to sinne in any thing; how faithfully she rested vpon those sweetestM •• 7.18. • . Ioh. 1.9. Rom. 6.14. Ez. 36.25. 2 Cor. 12.7.9. promises of God (which she confessed she had not erst so well weighed) for the mortifying of speciall infirmities, and how vnfainedly shee resolued to set her Faith on worke, to draw not onely assurance of pardon from the Merit of Christs Death and Resurrection; but also that Power and efficacie which is in them, to Die to Sinne, and Liue to Righteousnesse Rom. 6.4.5, &c. Vis, inquam, illa Christi mortis nobis communicatur, vt per • ac Christivim moria • ur peccato, • icut Christus peccato s • m • l mort • tus est, id est, non vt peccatum nobis non imputitur, id enim ad Iustificationem per •• sed vt peccat • •• s iam non s •• in no •• efficax, immo ver • contr • f •• ti v •• la Christi, cui per Spiritum Sanctum coniuncti 〈◊〉 , peccatum 〈◊〉 .—p st •••• quia non satis 〈…〉 benè agere o • ortet, eadem vis illa Christi, quà 〈◊〉 peccati & mortis in carne nostra v • u •• •• pit Deo—nobiscum communicata facit vt &c. • eza epist. Theolog. 45. p. 211

This was the Life of this Elect Lady fearing the Lord, and therefore she hath right and interest to all those Honourable Attributes of Praise, which you heard euen now God himselfe giue her in His owne words.

But O my Soule what dost thou? Why art thou yet afraid to come to her Death? as if while I held my peace and were busied in Her Praises, Her Death could be deferred? Alâs it could not by all the Meanes that were vsed. For No man (saith the Preacher) hath power ouer the spirit to retaine the spirit Eccles. 8.8. . Then speake of her Death I must, and yet (to make vse of S. Ierom's words in a like case) Quis possit siccis oculis Paulam narrare morientem S Ierom. Eustoch. Epitaph. Paul.? Who can relate the Death of the Lady Frances Roberts without shedding some Teares of Compassion, of Deuotion, yea and of Compunction tooNeq, p •• ū distat inter has l • ch • ymas Deuotionis & • tatis •• q, iam virilis, atque eas quas prime • u • aetas inter • fa • tiae vag •• emi • sit, lachrymas vtiq, poenitentiae & confessionis. V •• ntamen longè amplius vtrisque procedunt aliae quaedā lachrymae, quibus in funditur sapor v • ni. Illas enim lachrymas verè in v •• s mutari dixerim, quae Fraternae Compassionis affectu in feruore pro • eut charitatis, pro qua etiae ad horam tui ipsius immemor esse, sobria qua •• a •• etate videris. S. Bern. in Epiph. Dom. Serm. 3.? Shee deserues some Teares from vs (Beloued) as well as from the Poore,Bountie to the Poore. weeping now and shewing the Coats and garments which this Doreas made for them, while she was with them,Act. 9.36..

But to stop the current of them a little longer. Begin we with Gods mercifull preseruation of Her in London from the noysome Pestilence;Thākfulnesse for Deltuerance from the Plague. because she acknowledged it (as was meet) with humble ThankfulnessePsal. 91.7.50.15.33.1. And then remember, that vpon Her returne home, being summoned by sicknesse, by and by she set her House in order, like Hezekiah; She spake to the Hearts of Her Children, Friends, and Seruants, that were then about Her (like Iacob) by putting them in remembrance of Her Departure and their Duties: She hungered and thirsted after the Body and Bloud of Her Dearest Sauiour,Worthy receiuing the Sacrament. which shee receiued with Due Examination1 Cor. 1.28 of Her Knowledge, Faith, Loue and Repentance, with reuerent Gesture, heartie Thankfulnesse, deuout Attention, and very Fruitfully to the greater strengthning and refreshing of Her Soule then trauelling for the other Life.

And now (Beloued) that she lieth on the bed of Languishing, we must not be austere in reprehending euery Infirmity; but Pitifull in considering the tender frailtie of it.

For what though shee were (as Sicke folke are commonly 〈 in non-Latin alphabet 〉 Eurip. Orest more Passionate than others,Passionatnesse by reason of Spiritual and Bodily Disteper. yea than Her selfe in Her health, yet if God iudgeth not according to the strange Effects and Symptoms of Her sicknesse, not according to the short moment and violent passions of Her Death; but according to the holy Actions of Her Health, the former Affections of Her Heart, and the Generall Course of Her LifeMr. Greenham. 1. Treat. for Afflict. Consc. fol. III. part 2.; then it is our Dutie, not seuerely to censure her passionatenesse, who by reason of the parching Feauer of the Spirit, as well as of the Body, was disquieted in her Imagination (as the Physitian of the body could discerne) though not in her Memory. Consider therefore O Man (as that excellent Physitian of the Soule aduiseth thee Id Of Death. fol. 9. part 1.) if thou canst beare with a fraile Body, that thou must much more beare with a fraile Minde and Body too. Consider also O Man, that this her Pettishnesse did more wound her to the heart, than any iniury thou cou'dst presse her with. Neither doe I speake this to nourish passion in any, or to proue her Anger to be SinlesseVitemus ergò aut temperemus ira •• d •• m: ne sit eius a • t in Laudibus exceptio, aut in 〈◊〉 •• aggerati • . S. Ambr. 〈◊〉 lib. 1. cap. 21. ; but to be a lesse Sinne, because her Spirituall and Bodily Distemper was so great, or rather because her Faith quenched the flame of this fiery passion in Christs Bloud, resolued and melted her heart into many penitent Teares afterwards.Repentance for the same. Oh, said she to me, (pressing her with Dauids example, Psal. 131.) In my Health I could digest any • niury, and deemed it base and vngodly, not to be able to doe so; but now (I know not how) me thinkes I am ouertender in bearing them. I am impatient indeed, and then I weepe for my impatiencie. For I know (as she her selfe vrged) The wrath of Man doth not accomplish the Righteousnesse of God. Iam 1.2. Psalm. 4.4 .

Thus shee was Angrie with her selfe for being Angrie with others, and then (according to Saint Ambroses rule) it ceased towards them before the Sunne went downeEphes 4.26. Vel certe sic: Si •• as •• mini, vobis •• asc • mini, quia commoti est • s, & non • eccabitis. Qui enim sibi irascitur, quia • tò cōmotus est, desinit irasci alte •• . Id. ibid.; and was not this Holy Reuenge on her selfe a true fruit of Euangelicall Repentance? 2 Cor. 7.11.

Her Agonie. But aye me! me thinkes I now heare her groaning vnder the dolefull pangs of Death, vnder those pangs of which shee had foretold saying: I shall suffer much more ere I goe hence. And can any haue the heart to heare her groaning pangs, without renting his owne heart from his darling pleasure? without lamenting his owne sinnes, which vnlesse he forsake betimes, will bring him to euerlasting Burnings Ezek 18.13, 30.? or without learning to compassionate euery weake one, to assist any one yeelding vp the Ghost, because (as Saint Ambrose giues the reason— Si quem viderimus paupere moriturum, sumptu iuuemus, & dicat vnusq •• sq, nostr •• m: Benedictio morituri in me veniat: Si que v • derimus debilem, non deseramus, si quem in extremis posit •• , non relinquam • . S. Ambros. de Bono Mort. cap. 8. • om. 4. the holy Peophet Iob desired the Blessing of one, that lyes a Dying: Benedictio morituri, in me veniat: Let the blessing of him that is readie to die, come vpon me!

Let vs then, not yet, leaue this Departing Saint. For in the midst of this her Agonie, after shee had layen groaning many houres without any articulate or distinct speech, yet vpon triall made of Her sense and memory by demanding of Her, whether she would haue prayers made for Her,Deuotion •• Her Death. she answerred plainly: With all my heart, pray, pray. And then as Gregory Nazianzen Orat. 28. de Funere Patris. Tom reports of his Father, that though He was daily, yea hourely, in great paine before his Death, yet He was euer still and quiet from paine, onely while Diuine Seruice was saying; so this Deuout Lady forgetting (as it were) Her former Groanings, did listen attentiuely to the prayers that were made for Her, without fetching so much as one sob during that time. And afterwards rehearsing distinctly part of the Lords Prayer, you might heare Her, when S. Stephens Vision an last words Act. 7.53, 56, 59. were read vnto Her, repeat very often these last words of Her Sauiour Luke 23.46.: O Heauenly Father into thy hands I commend my spirit. Thus on a sudden I haue told you how she Dyed in the Lord Reuel. 14.13. , and is with Christ Phil. 1.23.

And though we saw her afterwards mouing her lips; but heard not her Voice, no more than they that were at Saint Ambroses Death did heare his Voice; but only saw his lips mouePaulin. in • . Ambros Vita.; yet we must not thinke The Spirit of strength Esai. 11.2. , of Prayer and Grace Zach. 12.10 , is then onely strong, when we heare a Dying Saint pray, because Christs Spirit cries in Gods Children, Abba, Father Gal. 4.6. with Vnutterable GroaningsRom. 8.26. which we cannot heare, and therefore I doubt not, but this Elect Lady cried loudest in Gods eares, when we heard not her words; and why may we not thinke now, our sinnes hindered vs from hearing them? I am sure, heretofore she hath spoken againe and againe many Heart-piercing speeches to deterre from Sinne, and to allure to Holinesse of Life. If she be not hearkened to now, henceforth wee shall heare Her speake no more. 1 Tim. 5.2 • I charge you therefore before God and the Lord Iesus Christ, and the Elect Angells: you (I say) I charge whomsoeuer shee hath iustly reproued for any Sin, that you forsake those Sins; and whomsoeuer she hath zealously exhorted to holy Duties, that you performe those holy Duties, for henceforth you shall heare Her speake no more.

But why should I detaine thee (Honourable Lady) any longer?Conclusion. Or what doe you (Beloued) expect more?Sed quid • go te morer Frater? quid expectem? vt nostra tecum cōmoriatur et quasi consepeliatur oratio? S. Ambr. de Obitu fratris. Tom 3. That our speech also should Die together with Hers, and (as it were) be Buried together with Her. O my Blessed Brethren, suffer neither this Godly Lady, nor Gods word to depart so dishonourably from you.

Suffer not Her so to depart from you; but let her euer liue in your breasts by Esteeming Her very highly in loue for Her workes sake,Imitation of Her Vertues. by Commemorating Gods Graces in Her; but aboue all by Imitating her Faith and VertuesIdeo laude oris ad Hominem vtimur, vt alios apud quos laudatur, in bonam opinionem, & Reuerentiam, & Imitationem ipsius inducamus. Thom. Aquin. 2 • . • . •• . from you; because she is with Christ, which is best of all Phil 1.23.— •• Christum • sdimus cum euocato • quosque ab illo quasi miserandos non • quanimit • r accipimu • Cupio, inquit Apostolus, recipitam • Ergo votum si alios conse •• os impatient • r dolemus, ipsi consequi n • lumus. Tertul. de Patient. cap. 9. Temperet •• n • Dilecti Gaudiu • , m ••• itiam desolatorum, & tole •••• fiat nobis, q •• Nob • scum non est, quia cum Deo est. Be • 〈…〉 ; because she is Taken away, not from you; but from the euill to come, Esai. 57.1. From you shee is not Taken, but from seeing the plagues and miseries of this wretched world, yea from seeing the future Deaths of you, Her Dearest friendsNon enim nobis er • ptus es, sed periculis.—rap • us est ne totius orbis excidia, mundi finem, propinq •• •• era, &c. S. Ambros. de Obitu Fra •• . fol. 17. , for whom she would haue wept full bitterly; but you haue greater Cause, if you will heare S. Ambrose and S. Ierome comforting themselues in a like case, to ReioyceLaetandum est enim magis, qu • d talem fratrem • abuerim, quàm dolendum, quòd fratrem amiserim. Illud enim munus, hoc •• bitum est. Idem ibid. fol. 13. and to giue God thankesNon maeremus quod talem amisimus, sed gratias agimus, quòd habuimus, immo habemus. S. Ierom. Epitaph. Paulae., that you Haue had Her, nay that you Haue Her, if so be you follow Her good example, and represent her to the life by your Godly Life.

To conclude: I beseech you all (Blessed Brethren) Suffer not the Word of God, which you haue heard this day, for want of the Feare of God, which is The firmest foundation of Gods word Basis quaedam Verbi est T •• or sanctus. Si •• t enim simulaebrum aliquod in Basi statu • tur—ita verbum Dei in Timore Sancto 〈◊〉 statu • tur, forti • s • adicatur, hoc est, in pectore timentis Dominum—S. Ambros. in Psal. 118. Serm. 5. , to vanish into aire, into nothing,Practise of Gods word. to rebound from your flintie hearts (as a shaft shot against a wall of AdamantIam. • .22. Zach. 7.12. ;) but in Gods Name, Let the Sword of Gods Spirit sunder euery one of our minion sinnes from our bosomes: Let Gods pretious promise here of praising a Woman that feareth the Lord, feare vs from our strongest corruptions. At{que} vtinam praeconia faeminarum, imitarentur viri. And I may well wish with Saint Ierome, that Men would emulate and imitate Women in their deserued attributions of PraiseS. Ierom. epist. ad Furiam Lastly, if you desire to know, besides this motiue of obtaining Heauenly praise,Means to Godly Feare. what other Meanes you should vse to get, keepe and in create such a godly Feare in you, then consider the examples of Gods dreadfull iudgements1 Cor. 10.11. Reuel 1 • .7. on them, that Feare Him not, yea on Christ Iesus Himselfe pursued for our sinsEsa • . 57.11. & 53.5. Mat. 27.46. to the fulnesse of Bitternesse by the iustice of God, consider that first. Then remember your owne Deaths to haue them before youEccles. 3.14. Iob 7.1. Psal. 39.4. & 90.12. , remember your strict Accounts to be made2 Cor. 5.10. Matth 12.36. remember the restlesse Terrour of Conscience Rom. 2 15. Reu. 6.16. which followes the impenitent, and then or neuer you will Feare the Lord Greatly, as Obadiah and this Blessed Lady did. Be not deceiued (my Brethren) after all this Hearing,So Great a Feare as must feare vs from our Bosome Sinne. it is not a Little Feare will serue the turne.Psal. 18.23. P • o • . 8.13. For to Feare God but a little (as Fulgentius saith) is to contemne Him very much—Hunc si quis parum metuit, valde contemnit—b. Fulg. de Myst. Mediat. ad Trasim. l. 2. pag. 215. . It must bee at least so Great a Feare, as must feare you from your Greatest, your Sweetest Sinne whatsoeuer that be, else if you Die in itSi in solo vno peccato decesserit Homo, irreuocabiliter mittitur in ignem aeternum—G • son. 2. p. de Mendicit. Spirit. lit. D & H. part. 3. without Repentance (which God forbid) your Worme shall not die, neither shall your fire be quenched, and you shall be, not a praise, but an Abhorring to all flesh, the last verse of the Prophet Esay with Iame, 2.10.Ex parte enim Auersionis dicit Iacobus qui offendit in vno factus est omnium reus, quia scil • cet vno peccato pecca • do incur •• t poenae reatum, ex hoc, quod • on • emnit Deum, ex cu • us contemptu prouenit omnium peccatorū reatus. Aquin. 12. q. 73. a.1 ad • in. Peccatum enim remitti non potest, quam disi Voluntas peccato adheret. Idem. p. 3. q. 87. a. 1. c. & q. 86. 〈◊〉 c. V • de non potest esse vere •••• itens, qui de vno peccato •• nitet, & non de alio. Si enim displiceret •• illud peccatum, quia est contra Deum super omnia dilectum—Sequeretur, quod de omnibus peccat •• poe ••• . Id. q. 8 • . a. 3. c., and EZekiel. 18. 10, 11, 13.

Knowing therefore (as Saint Paul concludes2 Cor. 5.10) the terrour of the Lord, we perswade you (Blessed Brethren to feare God Greatly, and to Giue Glory vnto Him Reuel. •• ; then you shall haue praise of Him, then hee will glorifie you; and to say no more than this (with the Prophet Ieremie 〈…〉 , which will make the Fearlesse Sinner inexcusable: Who would not feare thee O Lord, thou King of Nations, thou King of Saints? Reasons to feare the Lord. 1. For thou onely art Holy: 2. For all Nations shall come vnto thee, and worship thee: 3. For thy iudgements are made manifest Reuel • 5.4 : 4. For there is none like vnto thee, that pardoneth Iniquitie, and passeth by the Transgression of the remnant of thy Heritage Mi • . • .18. ? Who would not Feare Thee such an Almightie, Prayer for Godly Feare. All-seeing, Iust, Mercifull Lord God? Put thy feare therefore in our Hearts (as thou hast promisedIer. 32.39 ) that wee may neuer depart from thee; but clinging inseparably by a liuely faith, vnto the bleeding wounds of our Blessed Redeemer, may without all slau • sh Feare Si es • m 〈◊〉 Christum, vt •• •• uentum •• us d • ••• 〈…〉 est, & nescio vtrum verū, quem d • li •• s, 〈…〉 veniat, orare, Veniat 〈…〉 of Death and Iudgement, Louingly2 〈◊〉 . 4. • . appeare before thy Iudgement-seat, and without desperate Crying to the mountains and rocks Fall on vs Reuel. 6.16. , may ioyfull heare Thee say vnto vs: Come ye Blessed of my Father, Inherit the Kingdome prepared for you from the foundation of the world. Matth. 25.34. .

Which God grant vnto vs all, for the All-sufficient Merits of his Dearest Sonne, the Sweet Lord Iesus: To whom with Himselfe and the Holy Spirit be ascribed All Praise, Honour, Glory, Power, Dominion and Maiestie, now and euer. Amen. Amen.

FINIS.