[Transcriber's notes:

Original spelling and puctuation were retained, including u/v and i/j substitution. Text has been put on the left side of the dividing line and notes on the right to make the plain text version easier to work with. Some of the Latin note text was illegible, many thanks to the Distributed Proofreaders Volunteers who helped look up the references in various internet sources.]



THE PRAISE OF A GODLY WOMAN.

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 S^t. 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.

{ Neither Iew nor Greek, There is { Neither Bond nor Free, { Neither Male nor Female, for yee are all one in Christ Iesus.

S^t. Hierom. Eustoch.

——In seruitute Christi nequaquam Differentia sexuum valet, sed mentium.

Idem ad Principiam.

Non facie vllam inter Sanctas Feminas Differentiam, quod Nonnulli inter Sanctos Viros & Ecclesiarum Principes, stulte facere consueverunt.

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 Diuine[a] obserueth) that [Note a: M^r. _Bolter_ Disc. of formall Hypocrites are heartned and true Happinesse, p. 61.] 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 [Note b: _Psalm. 37. 37. Deut. are some of the Ends, why it hath 34. 7, 10, 11, 12. Hebr._ 3. 2. & euer been and is still an 11. cap._] vnreproueable Custome in Gods Church, that the Godly should be [Note c: _2 Chron. 32. 33._] _Marked_[b] and _Honoured_[c] at their Deaths, as _Hezekiah_ was by all _Iudah_ & _Ierusalem_: _Valentinean_, _Satyrus_ and _Theodosius_ by Saint _Ambrose_[A]: [Note A: _S. Ambr. tom. 3._] _Basil_, _Gregory_ and _Gorgonia_ by _Nazianzen_[B]: _Nepotian_, [Note B: _Greg. Nazian._ _Paula_ and _Marcella_ by _S. { 30. Ierom_[C]. Had not their Holy Liues _Orat._ { 28. and Happie Deaths beene published { 25.] by such vnpartiall Pens, wee should haue bin ignorant now of many [Note C: _S. Ierom._ excellent Courses of sanctified Men { _Heliod._ and Women, of many comfortable { _Eustoch._ workings of the Holy Ghost in them, _Ad_ { _Princip._ and should haue wanted many { _Ocean._] inflaming Motiues to follow their religious steps. Vpon this [Note d: _Testor Iesum cui illa consideration I was bold to commend seruiuit & ego seruire cupio, me vnto Gods people the more than utramq, in partē nihil fingere; Ordinary passages of your sed quasi Christianū de Honourable Mothers Holy Life and Christiana quae sunt vera proferre, Death: wherein I haue as a id est, Historiam scribere non Christian spoken the truth of a Panegyricum. S. Ierom, Epitaph. Christian, that is, (as Saint Paulae._] _Ierom_[d] protesteth in a like case) made a true Narration; not a Vain-glorious Panegyrick. Let Poets and Oratours praise those women, which _Poppaea_-like[e], are graced [Note e: _Poppaea cuncta alia fuere with all other things sauing a praeter Honestum animum. Tacit. Gracious Heart: Let them commend Annal. l. 13._] their Wit, Wealth, Beautie, Nobilitie, and other Gifts of Fortune (as they call them) in stead of Vertues[f]. Wee the [Note f: _Laudauit ipse Nero apud Ministers of Christ, and Stewards rostra formam eius & quod diuinae of the Mysteries of God, must formae parens fuisset, aliaque adorne none with the Honourable fortunae munera pro Virtutibus. Id. Attributes of Heauenly Praise; but Annal. l. 16._] such as are truly beautified, enriched, and ennobled with the Purity and Power of Gods Feare in [Note A: _Esai. 61. 3._] their Humble Soules[A]. This praise the Lord will Prosper[g], which is [Note g: _Eccles. 15. 10._] vttered in that _Wisdome_[h], whereof the _Feare of the Lord is [Note h: _Prou. 9. 10._] the beginning_. But for the Saints themselues: I dare say with Saint [Note i: _Epist. 125._ where S. _Augustine_[i], that they desire _Augustine_ refuseth to commend more the Imitation, than the vnto a wicked Husbād his godly Commendation of their vertues: and wife that was dead, not onely therefore to tell you the truth (as because she desired not his praise, the same Father doth his friend) saying: _Laudem ab hominibus iam you should neuer haue heard mee illa non quaerit, imitationem vero commend this deceased Lady, but in tuā tantum quaerit etiam hope, that Gods Graces in Her might defuncta, quantum te dilexit etiam by this meanes, suruiue in your dissimilem viua_; but also because religious Imitation, and not only her Husband loued Her not, which he in you and all them that are of Her proueth thus: _Nam utiq si amares, bloud; but also in all them that cum illa esse post mortem haue heard or shall reade this desiderares, quod profecto non Sermon. This is all the gaine I eris, si qualis es, talis eris._] looke and pray for, that Gods[k] word, which I haue faithfully [Note k: _Ier. 23. 22, 28. 1 Pet. alledged (not without some 4. 11. Tit. 2. 8. 2 Tim. 2. Illustrations (I confesse) borrowed 15. 1 Tim. 4. 13. & 6. 3._] from the holy Fathers[l], whereof I need not to be ashamed) may be [Note l: _ Ingenuo pudore qui constantly practised by vs all. For ornabat aetatem, quid cuius esset, when all is done and said, assure confiteri ... Illud (aiebat) your selfe (Deare Sir) it is only Tertulliani, istud Cypriani, hoc the Life of Grace, the Grace of the Lactantij, illud Hilarij est. Sic _Feare of the Lord_ can truly Minutius Foelix, ita Victorinus, in Honour you, or any vpon earth, hunc modum est locutus Arnobius. S. sweetly comfort you at your Death, Ierom. ad Heliodor de Nepotian._] and eternally Glorifie your Soule and Bodie in Heauen. Abandon then I beseech you in the name of Christ[m], all iniquitie, and all [Note m: _2 Thess. 3. 6. 2 Tim. workers of iniquitie, yea abominate 2. 19. Prou. 4. 14. 1 Cor. 5. the sweetest sin, to which your 11. Ephes. 5. 11. Psalm. 26. youthfull affections are most 4, 5. & 119. 32, 36, 128. 2 endeared, else you will neuer be Chron. 19. 2. & 20. 37._] 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 life[n]. [Note n: _1 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[o] did before you.) from [Note o: _Psal. 18. 23._] your iniquitie. _Quod si tu (quod procul absit) nolueris, ego liber ero. Epistola, immo concio me haec mea, cum lecta fuerit, absoluet._[p] And so I rest, being [Note p: _S. Ierom. ad Castorin. mindfull of your Vertues, Materteram._] _Saint Mauganthe 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[a]) and it must be paid, [Note a: Orat. 25. fol. 439. Rom. not to men alone, but to women 13. 7, 8.] also; yet not to euery woman, be shee neuer so noble, wittie, [Note: The Diuision.] wealthy or faire[b], vnlesse she be godly withall: For fauour is [Note b: Non possumus reprehendere deceitfull, and beautie is vaine; diuini artificis opus; sed quem but a woman that feareth the Lord, delectat corporis pulchritudo, shee shall be praised. multo magis illa delectet venustas, quae ad imaginem, Dei est intus, non A promise this is and affirmatiue, foris comptior. S. Ambr. Instit. and an affirmatiue promise hath two Virg. c. 4. Prou. 11. 22. Eccle. parts in it. The first is the 11. 2. ... Homo igitur mihi non tam Partie to whom it is made, and shee vultu quam affectu admirand^s is Muliertimens Dominum. A woman emineat atque excellat: vt in his that feareth the Lord, which is laudatur, in quibus etiam Deus also the reason why she shall be prophetico iudicio laudatur de quo praised: euen because she is a scriptum est Psal. 66. 5. woman fearing the Lord. The second Terribilis in consiliis super is the thing promised, and that is filios hominum; cuius opera coram Laudabitur, she shall be praised. Deo luceant, qui bona iugibus operibus facta contexat. Id. ib. cap. 3.] In the former, it is not enough that she is a woman, because [Note I.] euery woman is not Timens, one that Feareth, nor sufficient that [Note c: Naturale vocabulū est she Feareth; because euery woman Foemina. naturalis vocabuli that feareth is not Timens generale, Mulier. Tert. de Virg. Dominum, one that feareth the Veland. cap 4.] Lord; but she that shall be praised, is all three. 1. A woman [Note d: Aliud est Timere by nature[c], where the weaker her simpliciter, aliud Timere sex is, the more shee shall be Deum quippe timere & amare commended. 2. By Grace[d], a woman simpliciter prolata, affectione: that feareth, where the continuall cu^m additamento aute virtutes act of this Fearing is required. 3. significāt. Simplices nempe That feareth the Lord, where the affectiones insunt naturaliter right Obiect of her continuall nobis tanquam ex nobis, Additamenta feare is limited. ex Gratia. S. Bern. de Grat. & lib. Arb.] And in the latter we are to consider; First, to what matters, [Note II.] 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 them[e]) and if they faile in [Note e: Mulier enim no natura this dutie, then the godly shall nomen est vxoris, sed vxor praise her; and if they cease to coditione nomen est mulieris. Tert. doe it, then her own workes shall ib. c. 5. Gen. 2. 23. Haec vocabitur praise her, yea rather than faile, mulier, quoniam de viro suo sumpta God himselfe shall praise her, est: Quia sumpta est (inquit) de which is best of all. So sure she viro suo, non quia virum experta is to be praised, not for the ... Non enim corruptelae, sed sexus present onely, but for euer. And so vocabulum est. Gal. 4. 4. Luke 1. this Text besides that it is a 28. S. Ambr. ibid. c. 5.] Promise, it is also a Motiue to stirre vs vp to feare God, that so [Note: A Promise, and Motiue.] we also may haue true and eternall praise of God. It is both, and [Note: I. The partie that shall be both waies wee to haue vse of it, praised.] 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 sex[f] to beginne with, and [Note f: 1 Pet. 3. 7. Ier. 50. yet being strengthned by Grace[g], 37. Nah. 3. 13. Gal. 3. 27, 28.] no impediment; but that a woman as wel as a man may feare the Lord, [Note g: Ex parte natura (nisi and haue praise of him, and so sit fortitude maioris gratiae) become the partie who shall, and facilius incarnatur ad malum sexus one Reason too, why shee shall be formineus. Bonau. L. 2. d. 21. q. praised. 3. p. 18.] 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 [Note h: Rom. 3. 9.] their disgrace, that they are All vnder sinne[h], All come[i] short [Note i: Rom. 3. 23.] of the glory of God, and are All the children of[k] wrath, because [Note k: Ephes. 2. 3.] they Are without all feare of God[l] [Note l: 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 doe[m]) because [Note m: Eurip. Plutarc. de they haue as noble soules as men, Tranquilit Mulier quantibuis proba, for[n] soules haue no sexes, (as Mulier tamen est.] Saint Ambrose saith) nor praise women for the endowments of the [Note n: Anima enim sexum non flesh onely (as othersome doe[o]) habet. De Virg. som. 1. lib: 3. vnlesse they be adorned also with fol. 99.] the sauing Graces of the Spirit, whereof a chiefe one is not noble [Note o: Cornel. Agrip. de birth, great wealth, excellent wit, Nobilit. foeminei sexus. Bocacius or rare beautie: but the feare of de claris mulieribus.] the Lord, his treasure.[A] This godly feare is that, that makes a [Note A: Es. 33. 6.] Woman in relation[p] to God, praise-worthy. And good reason it [Note p: Caiet. in. loc.] 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 naturally[q] greater than the mans, [Note q: Naturaliter etiam maior and therefore by how much her flesh lucti est inter carnem et is weaker, and her spirit lesse spiritū mulieris quam viri: willing, by so much the combate she quanto enim caro eius infirmior, & hath, is more difficult, and the spiritus minus promptus, tato pugna victory she gets, more commendable. dissicilior & victoria I know a man (Blesensis by name) commēdabilior. Pet. Bles. ser. that thought two things should 33. p. 420. Timeo autem ne forte excuse him at the dreadfull day of viri a virginibus iudicentur: iudgement, the Frailty of his Comparatione tamē non flesh, and the Ignorance of his Auctoritate: quia per duo tantum minde; but then he feared lest God scilicet: per Fragilitatē carnis would iudge men by womē, whose & Ignorantiam mentis putoba, &c. sex being more fraile, more ser. 35. p. 428.] 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[r] proues) the noblest [Note r: Tractat. de Nobilitate, grace that can ennoble and extoll a part. 2. p. 52. lit. E. Et Greg. man or a woman. Other naturall, Naz. Orat. 13. tom. I. fol. 352.] 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 [Note B: 2 Kings 9. 34. Act. 14. yet be base, seruile, cursed as 25. 1 Ioh. 4. 18.] Iezebel[B], not praise-worthy, as namely, if she feare men[C], or [Note C: Matth. 10. 28. Es. 51. what else besides more than God, or 12.] not for God (as Saint Bernard[s] limits) or if shee feare God as a [Note s: Convertatur ad ipsum Iudge, in respect of his etiam Timor tuus, quia peruersus punishments only[t], & not as a est timor omnis, quo metuis aliquid Father for loue of his goodnesse, praeter eum aut non propter eum. S. and from an hatred of wickednesse, Ber. in cap. Ieiun. ser. 2.] or if she haue cast off the feare of the Lord, which shee hath seemed [Note t: Quid magnū est, to haue, or if shee puts off his poenā timere? Quis enim nō Feare from time to time, and timet? quis Latro, quis sceleratus, continues not in it. quis nefarius? &c. S. August. de Verb. Apost. ser. 15. fol. 332. Looke we then first to the Obiect tom. 10.] of the Laudable womans feare, that he whom she feareth be the [Note: I. The Obiect of her Lord, in respect of his Mercy and feare.] 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 [u]Lord is her feare, [Note u: Deut. 10. 12. 2 King. who shal be praised. For if He be 17. 36. Luk. 12. 5. Es. 8. 13. not, all exquisitenesses besides Mal. 1. 6.] are nothing in comparison; and if He be, all sufficiencies [Note x: Loquacitas in (remarkable in that sex) are aedificatione nulla turpis, si improued, and all Duties quando turpis. Itaque si de aliquo (obserueable in the feare of the bono sermo est, res postulat Lord) are practised. To see this contrarium quoque boni recensere. the better, let vs follow Quid enim sectandum sit, magis Tertullians[x] rule, and oppose illummabis, si quod vitandū sit, one against another, a vessell of proinde digesseris. Tertul. de dishonour against a vessell of Patien. c. 5. tom. 2.] honour, a woman not Fearing, against a woman Fearing the Lord. [Note: A womā fearlesse of God.] She that fears not the Lord, sets light by Gods anger and her [Note y: Esth. 1. 12, 17, 20, 22. Husbands[y], not caring whether Eccl. 26. 26. Es. 36. 9. & 3. they bee pleased or displeased. 16. Prou. 30. 33. Eccles. 25. Shee neglects to plant the feare of 13. & alibi passim. Vbi vero timor the Lord in her childrens hearts, Dei non est, ibi dissolutio vitae chusing rather to be an example of est. S. Aug. de Temp. ser. 213. wickednesse vnto them, and to tom. 10.] 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[z] [Note z: Aliud est timere quia Distinction) she feares hell peccaueris, aliud timere ne pecces. torments, because shee hath sinned, Et ibi est formido de supplicio, but shee feares not Gods hic solicitudo de praemio. Epist. displeasure, lest she should sinne, 84. tum. 3. Est quem timor Dei and therefore shee liues and dies ligat, qui non expauescit ad vultus in worldlinesse, wantonnesse, hominū, sed ad memoriam pride, hatred, variance, gehennalium tormentorum. Et hic emulations, wrath, strife, reuenge, quidem peccare non metuit, sed impatiencie, gluttonie, or some ardere. S. Bern. de Tripl. such darling sinne: and tell me Coberent: Vincul. &c. Es. 33. 14.] (Beloued) if such a woman not beautified and adorned with religion and the feare of the Lord, [Note a: Tertul. de Habit. Mulieb. be worthy to bee praised of the & de Cultu Foem. tom. 2. S. Cyprian Lord? I am sure the ancient Fathers de Discipl. & Hab. Virg. to. 2. [a]declaime bitterly against her Greg. Naz. aduers. mulier: filthy heart, false haire, Ambitiose se ornantes. to. 2. S. adulterate paintings, naked Ephraem aduers. improbas mulieres breasts, new-fangled fashions of tom. 1. if his workes. Riuet. l. superfluous, monstrous attire: & 3. c. 21.] the holy Scriptures[b] vilifie her to her face, threatning her [Note b: 2 King. 9. 20, 30, 34. (notwithstanding all her other Es. 3. 16, &c. & 32 9, 10, 11. 1 ornaments and excellencies of Pet. 3. 3, 4. Matth. 5. 36. & 6. nature, art, policie, preferment,) 27. Eccles. 25. 13, 19.] 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 [Note c: Eccles. 23. 26. Prou. will be a swift witnesse against 10. 7.] her, Mal. 3. 5. She shall leaue her memorie to be cursed[c], and her [Note d: Eccles. 26. 25.] reproach shall not be blotted out, she shall be counted vngodly of [Note e: Eccles. 7. 26] all[d], more bitter than death[e]. As rottennesse in her husbands [Note f: Prou. 12. 4.] bones[f], As spittle[g], yea As a Dogge[h], and at last she shall be [Note g: Eccles. 26. 21.] cast into hell fire, Salua Venia, without pardon from God, because [Note h: Eccles. 26. 25.] (saith Tertullian[i]) she hath sinned Saluo metu, without any [Note i: Sic ergo & ipsi, salua feare of God. venia in gehennam detrudentur, dum saluo metu peccant. De paenit. c. 5. But on the other side what Reuel. 21. 8. & 22. 15.] personall sufficiency, what singular duty is there requisite in a Woman, either in respect of God, [Note: A womā fearing the or of her husband, children, Lord.] kindred, seruants, place, and of Gods people, which the life of [Note k: Gen. 3. 16. Eph. 5. Grace, the Grace of the Feare of 23.33. 1 Cor. 7. 34.] the Lord doth not animate, aduance, [Note l: 1 Tim. 5. 10. 2 Tim. 1. and accomplish? This godly Feare 5. & 3. 15. Tit. 2. 4. Deut. 6. ennobleth Nobilitie, beautifieth 7.] Beautie, enricheth wealth, teacheth wit, wisdome. She that hath this [Note m: Prou. 31. 15, 21. Feare, dare not for her heart, Matth. 8. 6.] but be loath to offend her husband, and deny her inferiority[k], but be [Note n: 1 Tim. 5. 4. Esth. 2. an example of godlinesse to her 7, 10. & 4. 4. Ruth 4. 15. children[l], prouide things Exod. 18. 7.] necessary for her seruants[m] both in health and in sicknesse; loue [Note o: Phil. 2. 3. Rom. 12. her naturall and legall[n] kindred, 10, 16.] esteeme her equals aboue her selfe[o], countenance and relieue [Note p: Iam. 2. 1. 1 Tim. 6. her inferiours[p], maintaine the 18.] dignitie of her place by all such vertues as may discharge the[q] [Note q: Titus 2. 3.] same; winne the affections of Gods people, to her more and more, by [Note r: Luk. 1. 45, 56. Prou. the offices[r] of courtesies, 1. 20 & 5. 20 Gal. 6. 10 1 Tim salutations, gifts, visitations, 5. 10 Iob 6. 14] inuitations and of helpfulnesse; yea she that feares God, dare not [Note s: Gal. 6. 9. Iam. 1. for her heart but Honour them that 19. 1 Tim. 4. 13. 1 Thess 5. feare God, Psal. 15. 4. but keepe 17. Luk. 2. 37. Ephes. 4. 26. her set taskes[s] of hearing, Phil. 4. 5. 1 Pet. 3. 4. Luk. reading, fasting, praying, 9. 23. & 14. 26.] meditating, moderating passionate distempers, and of all other [Note t: Psal. 18. 23. & 77. 10. gracious exercises, of Gen. 39. 9. Prou. 16. 6. & 8. Selfe-deniall[t]; so that there is 13.] not any knowne[u] sinne which she nourisheth, alloweth, or goeth on [Note u: Gen. 17. 1. Psal. 6. 8. in, but quaketh and trembleth at & 116. 9. Act. 10. 33. 2 Cor. the very first thoughts, yea 6. 17. Iob 34. 21. Prou. 15. 3. motions and inclinations thereunto, & 5. 22. 2 Chron. 16. 9 1 King. as being in the sight[x] of an 17. 1. Magna est cautela peccati, inuisible God, vnder the perpetuall Dei semper presentiam timere. S. presence of his All-seeing glorious Aug. de Temp. tom. 212. tom. 10.] pure eye, which shee will not prouoke to anger by any sinne, for [Note x: Multum enim refraenat all the gold that euer the Sunne homines cōscientia, si credamus made, or shall make while it stands nos in cōspectu Dei uiuere, si in Heauen[y]. non, tantum quae gerimus uideri desuper, sed etiam quae cogitamus, aut loquimur, audiri a Deo putamus &c. Lact. de Ira Dei. c.8.] [Note y: Es. 3. 8. 1 Cor. 3. 22. Psalm. 119. 14.72. 127.162.] This glorious description of a [Note a: 2 Tim. 1. 7 & 3. 2.] woman fearing the Lord, is not mine (Blessed Brethren) but the [Note b: Rom. 8. 15.] Scriptures, wherein I finde; 1. The cause of her Feare to be not [Note c: Es. 29. 13.] Selfe-Loue[a], but the Loue of God; not the spirit of Bondage[b]; but [Note d: Deut. 4. 10. Es. 66. the Spirit of Adoption: 2. The 2. Eccl. 12. 13. Prou. 13. 13. Obiect of her feare to be not the Psal. 119. 161.] precepts of men[c], but the Commandements of God[d]: not his [Note e: Psal. 119. 120. & 52. Threats only[e], but his Promises 6.] also[f]: not his Anger only against sin[g], but his Mercy also in [Note f: 2 Cor. 7. 1. Heb. 4. Christ[h]: not his Presence only, 1. Psal. 130. 4.] as a Reuenging Iudge[i], but his Forbearance also as a louing [Note g: Deut. 5. 9] Father[k]. 3. The workings of her Feare to be in the heat of [Note h: Hos. 3. 5. Psal. 33. 18 temptations and afflictions, not & 130. 4.] Despairing[l]; but Beleeuing the forgiuenesse of her sinnes, not [Note i: Ier. 5. 22. Act. 10. 2, Limiting God to the present danger; 33.] but [m]waiting for his mercy, not Distrusting his Prouidence; but [Note k: Mal. 1. 6. Os. 3. 5. hoping for Good[n]: not Murmuring Hebr. 12. 9.] against him; but praising Him, and praying vnto Him[o], yea (which is [Note: II. The continuance of her the proper Act of her Feare) not Feare.] Louing any sin, but hating and eschewing all sin[p], not out of a [Note l: Ier. 17. 17. Eccles. 2. slauish terrour of punishment; but 8.] chiefly because it is Sinne, an Infinite euill; and because an [Note m: Psal. 33. 18. 20. Infinite Good God, whom she loueth Eccles. 2. 7.] (saith Saint Augustine) is offended by it, though she should [Note n: Psal. 115. 11. & 56. 3. neuer goe to Hell-fire to be Eccles. 2. 9.] punished for it[A]. [Note o: 1 Cor. 10. 10. Psalm. 22. 23. Act. 10. 2.] [Note p: 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. Ier. 4. 18. & 2. 19.] [Note A: Vero-Christianus proficiēdo Lastly, in the Scriptures I finde perveniet ad talem animū, vt Perseuerance or Constancie[q] to be plus amet Dominum quam timeat euer an inseperable Attendant vpon Gehēnam: vt etiamsi dicat illi her Feare! For she is not one that Deus, vtere delicise carnalibus hath not yet tasted of this sauing sempiternis & quantum potes; pecca, Grace, or else not continued in the nec morieris, nec in Gehēnam same; but she is a woman for the mitteris, sed mecum tantummodo non present, Timens Dominum, Fearing eris; exhorrescat et omnino non the Lord. You shall neuer finde peccet, non iam vt in illud quod Her otherwise, than (as God would timebat non incidat, sed ne illum haue her) In the feare of the Lord quem sic amat, offendat. De all the day long, Prou. 23. Fearing Catechiz. Rudib. cap. 27. tom. 4. and keeping his Commandements fol. 912.] alwaies, Deut. 4. Doing her Husband Good and not euill all the daies of [Note q: Ierem. 32. 39, 40. her life, verse the 12. of this Deut. 4. 10. Prou. 23. 17. & 14. Chapter. 2. 1 Tim. 2. 15.] It is true indeed, as Feare is [Note r: Matth. 28. 20 Es. 43. opposed to Diffidence, Luke 1. So 1, 2.] she serves God without a Distrustfull Feare all the daies of [Note s: Ier. 14. 9. Lam. 3. her life; because of Gods 22, 23.] continuall presence with Her[r], continuall mercy towards Her[s], [Note t: 2 Cor. 12. 9. Es. 26. continuall power[t] ouer Her, in 4. & 45. 24. Psal. 121. & 35. Strengthening, Helping, and 24. Rom. 8. 26.] Vpholding Her, Esai. 41. 10. But yet as Feare is opposed to [Note u: Matth. 10. 28. Deut. Negligence, so she still feares 28. 58.] God, lest she should be secure by reason of his Power which is [Note x: Esai. 29. 15, 16. Psal. inuincible[u]; of his Wisdome, 50. 21.] which is infallible[x]; of his Mercy, which is compassionate[y]; [Note y: Esai. 43. 25. & 63. 9. & and of his Iustice, which is 49. 13, 15.] inflexible[z]. [Note z: Esai. 42. 14.] It is as true also (which Gerson [Note a: De diuersis tentat. and others haue obserued[a]) that Diaboli, part 3. M^r. Greenham 5. many times a Deuout Soule is so part, among his Rules for an disquieted with a slauish Feare of Afflicted minde.] the Aduersary; that she feares lest she hath not any true Feare of Gods [Note b: Esai. 54. 8, 9, 10. c. Maiestie; but yet (B. B.) say the 49. 15. Ier. 31. 3. 36. c. 33. 20, Pelagian what hee can to the 21. Ioh. 13. 1. Rom. 8. 38, contrary, such is the 39. Mat. 12. 20. Esai. 42. 3.] Euerlastingnesse of Gods Loue[b], Mercie[c], and Couenant[d], the [Note c: Psalm. 103. 17. 2 Sam. Vnconquerablenesse of his Power[e], 7. 15.] the Immortality of his Word[f], the Certaintie of his Promises[g], the [Note d: Psal. 89. 28, 34. Esai. Efficacie of Christs Spirit[h]; 55. 3. c. 59. 21. Ier. 32. 40.] Prayer[i], Merits[k], and of Faith in them[l]; yea such is the durable [Note e: Ioh. 10. 29. Iude vers. vigour of this sauing Grace of the 24. 1 Pet. 1. 5. Esai. 26. 4. Feare of the Lord[m], that being Psal. 80. 17. Manus Dei est once rooted by God, (as Saint ista, non nostra vt non discedamus Augustine vrgeth) it cannot be a Deo, manus inquā eius est remoued; but through it we may ista, qui dixit, Timorem meum dabo perseueringly adhere vnto God in cor eorū &c. S. Aug. de Bono according to his promise: I will perseuer. c. 7. to. 7. Ier. 32. put my Feare in their hearts, that 27.] they shall not depart from me, Ier. 32. 40. with Psal. 80. 17. She [Note f: 1 Pet. 1. 23. 1 Ioh. 3. then that truely hath this Feare, 9.] doth so feare the Lord in Loue, and loue him in feare[n], that as in [Note g: Ephes. 1. 13. Numb. 13. the midst of Gods not Consuming, 19. Ios. 21. 45. 1 Ioh. 5. 10. but Consummating Anger (for so Hebr. 7. 27. c. 11. 11. Rom. 4. Saint Augustine[o] calls Gods 21. 1 Cor. 1. 9.] Anger towards the Godly) shee can see the yerning and relenting [Note h: Esai. 59. 21. Ephes. 1. Bowels of a Compassionate Father, 13, 14. c. 4. 30. Ioh. 14. 16, so in the height of Satans 17. 1 Ioh. 2. 27.] Terrifying iniections, she can shunne and abhorre Gods [Note i: Luke 22. 32. Ioh. 17. Displeasure[p], more than all other 15, 20. Rom. 8. 34. Hebr. 7. miseries of Punishments, and 25.] therefore in what state soeuer she be of Consolation or Desertion, [Note k: 1 Pet. 1. 2, 3, 4, 5. 1 shee is still the same Woman, Ioh. 5. 4, 18.] Timens Dominum, Fearing the Lord. [Note l: 1 Pet. 5. 9. Ephes. 6. 6. Matth. 16. 18.] [Note m: Ierem. 31. 40. Perseuerantiam enim promisit Deus, dicens: Timorem meum dabo in cor eorum vt a me non recedant. Quod quid est aliud quam talis ac tantus erit Timor meus, quem dabo in cor eorum, vt mihi perseueranter adhaereant? Idem de Bono Perseuer. c. 2. tom. 7. Rom. 11. 29.] [Note n: Absit enim vt timore pereat amor, si castus est timor. S. Aug. in Psal. 119. tom. 8.] [Note o: 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.] [Note p: Qui glutine Deo Thus wee haue seene who she is, who conglutinatur, id est charitate ... shall be praised, lest we should terribilius & horribilius ipsa praise Her vnawares, whom we should Gehenna iudicat, in re leuissima not praise. And now it were good we vultū omnipotentis scienter did thinke a little better on the offendere. S. Bern. de Tripl. Reason, why she shall be praised, Coharen. Vincul.] euen because she is such a woman fearing the Lord. [Note: The Reason.] For if any thing, so rare and [Note q: 1 Pet, 3. 7. Vir itaq, excellent a Grace as the Feare of nominatus est, quod maior in eo Vis the Lord is, should moue vs to est quam in foemina, & hinc Virtus affect it, and labour for it, nomen accepit. Item Mulier a especially being found in so weake mollicie est dicta ... velut a Vessell as a Woman is[q]. For I Mollier. Lact. de Ops. Dei. cap. could tell you, there are more 12.] Michals[r] than Abigails[s], more Iezebels[t] than [Note r: 1 Sam. 18. 21. & 25. Sarah's[u], more proud 41.] Vasthy's[x], than humble Esthers[y], more Fearefull women, [Note s: 2 Sam. 6. 16, 20.] than Women Fearing the Lord; and therefore the rarer such Phoenixes [Note t: 1 King. 21. 7. 2 King. 9. are (as S. Ierom calls them[a]) 22, 30.] not One to be found by wisest Salomon[A], among a Thousand, [Note u: 1 Pet. 3. 6.] greater is her praise that feareth the Lord[b]. [Note x: Esth. 1. 12.] [Note y: Esth. 8. 5.] [Note a: Optima foemina rarior est Phoenice. Malarum foeminarū tam copiosa sunt examina &c. S. Ier. epist.] [Note A: Eccles. 7. 28. Prou. 3. 10.] [Note b: Laus tanto maior deferri solet, quanto est bonum rarius quod exigit Laudem. S. Aug. lib. 1. de Ciuit. Dei. cap. 28. tom. 5.] Then I must tell you, that euery [Note c: Esai. 8. 12 Col. 2. Feare is not commendable. Not that 20.] Feare which is Hypocriticall, for this is Superstition, when men [Note d: 2 Tim. 3. 2. Mat. 10. feare the Feare of Idolaters[c]. 28. Quis animae Dominator, nisi Not that feare which is Worldly, Deus solus? Quis iste, nisi ignium for this is wicked selfe-Loue, when comminator? ... Illi potius metum men feare Men[d], Losse of Goods, consecandū &c. Tertul. aduers. Fire and faggot, more than God the Gnost. c. 9. tom. 3.] Onely Soueraigne Commander of the Soule, the Only Dreadfull Threatner [Note e: Timor Seruilis nō est of euerlasting Burnings. Nor that Virtus, quialicet mala declinari feare which is Seruile[e] or saciat: non tamen hoc sacit bene, adulterate[f], for this is no id est saudibiliter; immo iliter et Vertue (proues Paris.) when men brutaliter, videlicet solo metae feare the Euill of Punishment ferae, ita enim occupat animum & only; not the Euill of Sinne, as intentionam timentis, oraculos an Adulteresse feares the Comming cordis ad solam poenae euasionem home of her Husband; but feares habeat &c. Paris. de Virtutibus, not the Committing of Adultery. fol. 81. lit. H. & Paludan. l. 3. Nor is that feare commendable, d. 34. q. 3.] which is Distrustfull or Immoderate like Ruben (as Gerson[g] [Note f: Coniun quae adulterinum alludes) growen great, and lying animū gerit, etiam si timore with Bilhah, for this is viri non adulterium perpetrat: Infidelitie when men tie Gods Grace tamen quod deest aperi, inest to present deliuerance out of voluntati, Casta vero aliter timet: danger, without a Beleeuing and nam & ipsa times virum; sed caste. waiting Spirit for his Mercie, Deniq, timet illa, no vir insestus Esai. 28. 16. adueniat, ista ne offensus abscedat. S. Aug. epist. 120. c. 21. to. 2.] [Note g: Ruben violat Balamdum nimium grandis effectus est, quia timor si simius est, dum se custodire nititur, format inutiles imaginationes, quibus se connoluens a salutaribus impeditur. Tract. 10. super, Magnificat. part 3.] But the Feare for which a Woman [Note h: Lege Esaiam: vide quantia shall be praised, is informed by subiecerit timorem vt faceret Wisdome, instructed by irreprehensibilam & bonum Timorem. Vnderstanding, directed by Spiritus inquit Sapientia &c. Talle Counsell, strengthned by Might, Timori Domini ista & est gouerned by Knowledge, adorned with irrationabilis & insipiens Timor, Pietie, as Saint Ambrose collects vnus ex illis: Foris pugnae, intus out of the eleuenth of Esay[h]. Timores. In Psal. 118. Ser. 5. It is a Faithfull feare trusting in tom. 4.] God[i], and making Him her Feare, Esai. 8. 13. and her Hope too in [Note i: Psal. 115. 11. & 147. the Day of Euill, not without this 11. Esai. 50. 10.] feruent Prayer vnto Him then: Be not thou a Terrour vnto me, Ier. [Note k: Psal. 19. 9] 17. 17. A chast and Cleane Feare[k], Cleansing from all [Note l: 2 Cor. 7. 1.] filthinesse of the flesh and Spirit.[l] A Reuerent and Godly [Note m: Hebr. 12. 28.] Fear[m], Preparing the heart, Humbling the Soule in Gods [Note n: Eccles. 2. 17. & 21. 6.] sight[n], Trembling at his Word[o], not Disobeying it, Eschewing[p] [Note o: Esai. 66. 2. Eccle. 2. euill, Working righteousnesse and 15.] Giuing much almes[q]. A Blessed Feare it is[r], Blessing them that [Note p: Iob 1. 1.] haue it, Blessing the Lord that giues it, Praising Him and saying: [Note q: Act. 10. 35, 2, 31. That his Mercy endureth for Eccles. 25. 1.] euer[s]. [Note r: Psal. 112. 1. & 128. 1.] [Note s: Psal. 135. 13. & 118. 4 & 22. 23.] Lastly, it is an Euerlasting Feare, [Note t: 1 King. 18. 3. 12. Tob. euer encreasing[t], and Enduring 14. 4.] for euer[u], though not in respect of the Act of Declination or [Note u: Psal. 19. 9. Reuel. 7. eschewing of sinne[x], because in 10, 11 & 19. 1, 3, 4, 5, 6.] Heauen there is no feare of sinning[y]; yet in respect of the [Note x: Bonau. lib. 3. d. 34. q. Act of Celebration or Reuerencing 3. p. 89. Tho. Aquin. II q. 79. God, because there the Saints doe a. II] nothing else; but still Giue Glory to Him, and Worship Him with humble [Note y: In coelo, vbi non est Acknowledgement of their owne peccatum Gloria est & perpetua laus Vnworthinesse, Psal. 19. 9. with & indefessae praeconia. S. Ierom. ad Reuel. 4. 10. 11. Therdoram. Epitaph. Lucinij. {Offensa { & Now (Honourable and Beloued) though Timorem {Poenae. Gloria I haue set nothing at all besides {Patriae this Heauenly Manna before your propter coram imperfectionem nō eyes; yet your full Soules must not paritur. In tuto enim erimus et Loath it. For if that only is to be a poenae et ab offensa. Paris. praised which is excellent[z], then de Virtutibus, lit. A. F.] (by your leaue) I must stand somewhat longer vpon the [Note z: Laudare plus est quam Excellencie of this Feare, before probare & praedicare. Nam Laudamus a Woman can be praised that id quod excellit &c. Auso. Popma hath it. de Differen. Virt. l. 3.] I demand then what doe you count [Note: The Excellencie of Godly Excellent? Riches, Honour, Life. Feare.] Why, these are neuer well gotten, nor well kept; but by the Feare of [Note b: Prou. 22. 4. & 19. 23. the Lord. So saith Salomon, By Eccles. 1. 11, 12. & 23. 27. & 40. the feare of the Lord are Riches 26, 27. & 10. 20, 22.] and Honour, and Life[b]. Say what you will, it must needs be an [Note c: Inter Laudes meas & illa Excellent thing wherwith Christ est eximia: quod ipsum Christum Iesus Himselfe was Filled, and that Dominū Apothecam, immo fontem was with The Spirit of this Feare, Gratiarum omnium & Virtutum replere Esai. 11. 2.[c]. An excellent dictus sum &c. Paris. de Moribus, thing which God Himselfe so fol. 99. Lit. P.] earnestly desires to be still in vs, and that is this Feare. O [Note d: Deut. 5. 29.] (saith He) that there were such an Heart in them, that they would [Note e: Eccles. 12. 13. Deum feare me, and keepe my time Ergo si hoc est omnis Homo, Commandements alwaies[d], which is absq, hoc Nihil omnis Homo. Serm. indeed the whole Dutie of Man[e]; 20. in Cant.] without which (Saint Bernard concludes) Euery man is Nothing. [Note f: Vsus enim humani animi He is not a Man (reasons a pendet a Timore conspictus Diuini Schoole-man[f]) but the Shadow of a tanquam a primi regula. Caiet. in Man; because He imployes not his Eccles. c. 8 13. v.] Soule to that noble End for which he had it, namely, to be squared [Note g: Prou. 9. 10. Iob 28. and ruled by the feare of the 28.] Lord: without which no man can so much as Begin to be wise, because [Note h: Eccles. 25. 12.] this Feare is the Beginning[g] of wisdome, nor so much as Begin [Note i: Leuit. 2. 13. Pet. to Loue God, because this Feare Bles. ser. 36. p. 430.] is the Beginning of the Loue of God[h]. It is the Salt (alludes [Note k: Psal. 2. 11.] Blesensis) that must be in euery Sacrifice[i], in euery Worke we [Note l: 2 Cor. 7. 11. Eccl. 21. doe, so that there is no Seruing 6.] God, no Reioycing in Him[k], no heartie Repenting[l], no Chast [Note m: 1 Pet. 3. 2.] Conuersing[m], no Perfecting Holinesse[n], no Working out our [Note n: 2 Cor. 7. 1.] Saluation, but with Feare and Trembling[o]; nay there is no [Note o: Philip. 2. 12.] Saluation, no Blessednesse without Continuing in this [Note p: Eccles. 2. 10. 1 Tim. Feare[p], Prou. 28. 14. Againe, 2. 15.] is not that Excellent, that will make vs more Excellent than our [Note q: Prou. 12. 26. Eccles. Neighbours[q], that will Exalt vs 15. 5.] aboue them, that will keepe our hearts from Hardning[r], our Houses [Note r: Prou. 28. 14.] from Ouerthrowing[s]? but nothing can doe this; but this Feare of [Note s: Eccles. 27. 3.] the Lord. This feare (saith Paris.[t]) can cause a spiritual [Note t: Ego sum Tempestas ad Earth-quake in a mans Heart, able liberationem & salutem, Terraemotum to ouerthrow all the Deuils spiritualem in corde humano strongest holds, any[u] faciens, et omnia Diabolica Bosome-sinne, be it neuer so aedificia in co subuertens et pleasing and profitable, by reason discutiens ab codem. Paris. de of that Contrarietie and Moribus fol. 99. lit. F.] Opposition[x] that is betweene Lying in any Sweet Sinne, and [Note u: Prou. 8. 13. & 16. 6. Liuing in Gods Feare and Fauour, as Psal. 119. 6, 36. 117. 128. v. you may see, Leuit. 25. 36. Iam. 2. 10. Psal. 86. 11.] [Note x: Sed aiunt quidā: Satis Deum habere si corde & animo suspiciatur, licet actu minus fiat. Itaq se saluo metu et fide peccare; hoc est Salua castitate, matrimonia violare, Salua pietate, parēti venenum temperare. Tertul. de Poenit. c. 5. tom. 2.] Lastly, this is an Excellent Feare, [Note y: Prou. 14. 27.] because it is A fountaine of Life[y]: wherefore? To driue away [Note a: Eccles. 1. 21.] Sinnes[a], Sinnes which haue beene committed by Repentance (saith S. [Note b: Timor Domini expellit Bernard) and Sinnes whereto we peccatum, sine quod iam admissum are Tempted, by Resistance[b]; and est, sine quod tentat intrare. yet this is not all the Excellencie Expellit sane illud quidem of this Feare: For it is A poenitende, hoc Resistendo. Serm. fountaine of life also: To Cause de Diuers. Affect.] vs to finde fauour at our Deaths[c]; and which is more, Such [Note c: Eccles. 1. 13.] an Excellent Feare as will make vs Not feare, nor be afraid[d]. [Note d: Eccles. 34. 14. Exod. Whereupon Saint Augustine[e] 20. 20. Prou. 1. 33. & 19. 23. concludes for my purpose: Discat Psal. 27. 1, 2, 3. & 34. 4 timere, qui non vult timere: Discat Auferendi sunt metus, sed ita, ad tempus esse Solicitus, qui vt hic solus relinquatur, qui semper vult esse securus. Let him quoniam legitimus ac verus est, learn to feare, that would not solus efficit, ut possint caetera feare: Let him be wary and omnia non timeri, Lact. de Vero cautelous for a time, that would be Cultu. l. 6. c. 17. Qui enim Deum happie and secure for euer. veraciter timet, nihil terrenum & Tertullian giues the reason[f], caducum timet, immo ex ipso Timore because if We feare to Offend, by Dei, ipsis Timoribus Fearing we will take heed, lest we supereffertur. Bonau. lib. 3. d. Offend, and by Taking heed, we 34. q. 1. p. 62.] shall be in safetie; otherwise if wee presume and be not alwaies [Note e: De Temp. Serm. 214. tom. watchfull ouer our hearts lest they 10.] offend, we cannot be Saued[g], Ier. 4. 14. Qui solicitus est, [Note f: Nam qui praesumit, minus is vere poterit esse securus: He veretur, minus praecauet, plus that is not ouer-bold on his owne periclitatur &c. De Cultu Faem. strength[h]; but confident in cap. 2. & de Paenit. cap. 6. Volo Christ[i], and liues not securely te timere & non timere, praesumere & in the minion-delight of any knowne non praesumere, timere vt paeniteas, sinne; but stands in such non timere vt praesumas. Porro continuall awe of Gods Presence, praesumere ne diffidas, non Precepts, Promises, Threats, praesumere ne torpescas. Ber. cp. that he dare not so much as once 87. ad Oger.] make any offer of incurring his Displeasure by the impenitent [Note g: Prou. 4. 23. Ier. 4. Allowance of any sinne in his 14, 18. & 16. 10, 11, 12. Es. 55. heart[k], and studies to do euery 7. Mat. 15. 19. Nec sufficit Good worke as carefully, as if it non egisse aliquid impium, si were the Last he should doe in this mēte cogitatur impietas. S. World, and as exactly, as if his Hilar. in Psal. 65. fol. 424.] whole Saluation depended vpon it, such a Man (in Ancient [Note h: Prou 28. 26. Rom. 7. Tertullians iudgement[l]) may be 18. & 11. 20.] truely secure of Perseuering in Grace here; and of being Glorified [Note i: Phil. 4. 13. 2 Tim. 2. hereafter[m], 1 Thess. 5. 15, 24. 1. & 4. 18. Eph. 6. 10. 2 Once more I haue done. Is not that Chron. 16. 8, 9. et. 20. 12. an excellent thing that is for the Deut. 6. 3, 4. Quicquid est Good of them that haue it, & of circa te vel in te unde possis their children after them? Riches, praesumere, abjice a te, & tota Honour, Beautie, Policie, these and praesumptio tua Deus sit, illius the like are not oftentimes so, as indigens esto, vt implearis &c. we see by woefull experience in S. Aug. in Psal. 85.] Nabal, Haman, Absalom, Achitophel; but the feare of the [Note k: Psal. 66. 18. 1 Pet. 3. Lord is euer so, for the Good of 15. Ez. 33. 31. Psal. 24. 4 them that haue it, and for their Iam. 4. 8. Heb. 10. 22. Redi children after them, as the ad te, intus tibi esto iudex. Ecce Prophet saith, Ier. 32. 39. and in cubiculo tuo abscondito, in ipsa God himselfe before him, Deut. 5. vena intima cordis tui vbi tu solus 29. es, & ille qui videt; illic tibi displiceat iniquitas, vt placeas Deo.... Parum est in vultu, parum est in lingua, in corde noli respicere, id est, noli diligere, noli acceptare. Idem in Psal. 65. to 8.] [Note l: De cultu Faem. cap. 2. to. 2.] There is no want to them that haue this Feare of any Good thing that [Note m: 2 Thess. 3. 3. 2 Tim. is Good for them[n]. For first, 2. 19. Ioh. 15. 16. Luke 10. Psal. 25. 14. The secret, that 20. Ioh. 16. 22. & 10. 28, 29. is, the feare of the Lord, is with v. Psal. 35. 5. & 125. 1. Prou. them that feare Him; and is not 10. 30.] that enough, though I should say no more with the Psalmist, because [Note n: Psal. 34. 9, 10. Godly Feare is Gods Treasure, Eccles. 40. 26, 27. & 1. 16.] Esai. 33. 6. and Better little with it (saith Salomon) than [Note o: Prou. 15. 16.] Great Treasure[o]? But there is more behind to moue you further to [Note p: Psal. 25. 14.] affect this Excellent Grace. For if you will Feare the Lord, He will [Note q: Mal. 2. 5.] shew you his Couenant[p] of life and peace[q], Teach you the way [Note r: Psal. 25. 12.] that you shall chuse[r], Haue a Booke of remembrance written before [Note s: Mal. 3. 16.] Him for you[s]: Hee will Arise vnto you the Sunne of [Note t: Mal. 4. 2.] Righteousnesse with healing in his wings[t]: He wil hide you in his [Note u: Psal. 31. 20, 21.] presence from the pride of men[u], Keepe you secretly in a Pauilion [Note x: Eccles. 33. 1.] from the strife of tongues, Deliuer you in Temptation euen againe[x]; [Note y: Psal. 147. 11.] yea He will take pleasure in you[y], Pitie you as a Father [Note a: Psalm. 103. 13. Mal. 3. doth his children[a], Fulfill 17.] your Desire, Heare your crie and saue you[b]. And what is all this, [Note b: Psal. 145. 19.] 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 [Note: II. praised. The thing promised. In what respect to Ipsa.] She shall be so; but may not that labour be spared? For a man would [Note c: Prou. 28. 4 & 24. 24. & thinke, she hath been praised all 17. 15. Eccl. 10. 23, 29. Tho. this while; because Godly Feare, Aquin. 22. q. 115. a. 2. Corp.] the Grace of God in Her, and the onely cause of her Praise, hath [Note d: Ego carnis bona quae beene alreadie so much commended semper & ipse contempsit, in animae vnto you? No (Beloued) my Text (you laudibus nō requiram ad see) applies and appropriates this Heliodor. Epitah. Nepot.] praise to Ipsa, Her own Person, by vertue indeed of the Feare of [Note e: Prou. 27. 14. Vox autem the Lord. For were it not for grandis, laus excedens mensurā that, it were better Contemning Meritorum his intelligetur Paris. Her, yea Contending[c] with Her, de Moribus. fol. 123. lit. M.] than Commending Her, because that is a constant marke of the Godly to [Note f: Es. 26. 12. 1 Cor. 15. Contemne the vngodly, Psal. 15. 10. & 12. 6. Phil. 2. 13. Ier. 4. This, of the wicked to Praise 32. 40.] the wicked, to Blesse the Couetous, whom the Lord abhorreth, Psal. [Note A: Laudari in bonis operibus 10. 3. It is not her Friendship, debes; sed in eo quod operaris, no nor Carnis bona (as Saint hominū laudes expectare non Ierom[d] calls them) the Good debes Deus Laudetur in operibus endowments of the flesh, can tuis. De statu Vidu. ad Gallam priuiledge him from a Curse, if epist. 2. Si qua sane in Sanctis so be, he praise her without or digna laude vel admiratione aboue[e] her Deserts, Prou. 27. intueor, clara luce veritatis 14. Onely the feare of the Lord, discutiens, profecto reperio with the excellent fruits thereof, Laudabilem siue Mirabilem alium is Gods Gift[f], for which (saith apparere atque alium esse, & Laudo Fulgentius[A]) she ought, and he Deum in Sanctis eius. S. Bern. may safely commend her, because Ser. 13. in Cant.] then, not shee; but Gods Grace in her is Praised, Ephes. 1. 6. [Note g: 1 Pet. 3. 4. Enimvero Yea then, not she, but God quis non animae dabit summam omnem, himselfe is Glorified in Her, cuius nomine totius Hominis mentio Gal. 1. 24. titulata est. Tertul. de Anima. cap. 13.] But what? is not She Praised, when Her Husband, Her Children, Her [Note h: ... Nihil in illa Kindred, Her Friends, Her laudabo, nisi quod proprū est. Attendants, Her Wit, Her Wealth, S. Ierom ad Princip. And so of Her Beautie, Her Nobilitie, or all Paula he saith. Nihil laudabimus these and the like of Hers are nisi quod proprium est & de commended? Yes, all these come very purissimo sanctae mentis fonte neere Her, and mutually receiue profertur. Id. ep. ad Eustoch. Nam lustre and eminencie from this cum omnia opera sua laudauerit Godly Feare; but they are not Deus, coelum, terram &c. vbi ad Ipsa, Her selfe, that is,[g] Hominē vētum est, solus non principally Her Soule truely videtur esse laudatus propter quem Generous, and ennobled with the omnia generata sūt. Quae igitur Feare of the Lord. Vntill such an causa est, nisi forte ea, quia alia Humble Soule be found in Her, She in specie sunt, Homo in occulto? is not She, that shall be adorned quia aliorum Gratia foris, huius with the Garment of praise, Esai. intus est. Aliorum in Natiuitate, 61. 3. Therefore Saint Ierom[h] huius in Corde. Ideo ergo homo non would not commend in Noble ante laudatur, quia non in forensi Marcella any thing saue Her owne pelle, sed in interiore Homine ante Godly selfe. Ipsa Laudabitur: She probandus, sic praedicandus est. is She that shall be Praised. S. Ambros. Instit. Virg. cap. 3. tom. 1.] 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, [Note i: 2 Ioh. 1. 1. Hebr. 13. no kinde is limited. 1. Therefore 1. Ephes. 5. 25.] for the Extent, to be praised euery manner of way. 2. For the Time when [Note k: 1 Thess. 5. 13.] it shall be best for her. 3. For the Praiser, by him who can best [Note l: Mark. 14. 9. Psal. 112. doe it. Of all these briefly. 6.] First, what praise she shall haue. [Note: I. What Praise she shall 1. Euen that (which being true) is haue. The Extent of Laudabitur.] euer accompanied with Dearest Loue to her person[i]. 2. Highest [Note m: Gen. 23. 2. Ioh. 11. estimation of Gods abundant graces 33, 35. 1 King. 14. 13. 1 Thes. in Her[k]. 3. Frequent 4. 13. Eccles. 22. 11, 12 & 38. Commemoration of them[l]. 4. 16, 17.] Moderate Lamentation at her Death[m]. 5. Solemne Funerals [Note n: Act. 8. 2. 2 Chron. 32. according to the Dignitie of her 33.] place[n]. 6. And aboue all, with precise imitation of her excellent [Note o: Iam. 5. 10. Hebr. 12. Vertues[o]. All this Honour God 1. & 13. 7. 1 Cor. 11. 1.] allowes Her, that honours Him with His Feare[p]. But because all [Note p: 1 Sam. 2. 30. Deut. 26. Praise is properly in Words (as the 19. Ioh. 12. 26. Esai. 8. 13. Schoole-man teacheth[q]) and better Timor Hominis, Dei Honor est. words shee cannot haue to praise Tert. de Poenit. c. 7] Her, than God himselfe speakes[r], therefore she shall be Commended in [Note q: Tho. Aquin. 22. q. 103. no other, neither in regard of God, a. 1. ad 3.] nor of her Husband, Children, Kindred, Seruants, and Gods People. [Note r: Psal. 12. 6.] First in respect of God, she shall [Note s: Psal. 16. 3.] be praised for One of his Excellent[s], Hidden Ones[t]: for [Note t: Psal. 83. 3.] one of his Iewels, which hee will make vp[u]: for His Daughter[x], [Note u: Mal. 3. 17.] His Sister[y], His Mother[z], His Spouse[a], His Loue[b], His [Note x: 2 Cor. 6. 18,] Doue[c], His Faire[d] one, as Faire as the Moone, as Pure as the [Note y: Cant. 4. 9.] Sun[e]: as the Moone by inherent, and as the Sun, by imputed [Note z: Matth. 12. 50.] Righteousnesse. To her Husband she shall bee commended, as the Louing [Note a: Hos. 2. 19.] Hinde and pleasant Roe[f], the Desire of his eyes[g]; An Helpe [Note b: Cant. 2. 10.] like vnto Himselfe[h]; His Companion[i]; for A Pillar of [Note c: Cant. 2. 14.] rest[k], so that He shall haue no need of spoile[l]; for a Good [Note d: Cant. 2. 13.] Portion[m], a speciall Fauour[n] and Gift of the Lord[o]; a Double [Note e: Cant. 6. 10.] Grace[p], Doubling the number of his Daies[q], Fatting his bones[r], [Note f: Prou. 5. 19.] and making him knowne in the Gates, when he sitteth among the Elders of [Note g: Ezek. 24. 16. Eccles. the Land[s]: for a Tower against 36. 22.] Death vnto him[t]: A greater Blessing vnto him than either House [Note h: Gen. 2. 18. Eccles. 36. or Inheritance[u], Aboue children 24.] and the Building of a Citie to continue his Name[x], yea for a [Note i: Mal. 2. 14.] Crowne vnto her Husband[y], not a Gold-ring on his finger; nor a [Note k: Eccles. 36. 24.] chaine of Gold about his necke, nor a Brouch in his hat; but for a [Note l: Prou. 31. 11.] Crowne vpon his head (an Ornament more conspicuous and eminent than [Note m: Eccles. 26. 3, 23.] the former, the Principall Ensigne of Princes[z]) gracing him that [Note n: Prou. 18. 22.] hath her, as much as a Crown doth Him that weareth it: so that there [Note o: Eccles. 26. 14.] is none aboue her, that feareth the Lord[a], None greater than she, not [Note p: Eccles. 26. 15.] Great Men, nor Iudges, nor Potentates[b]: Her Grace is aboue [Note q: Eccles. 26. 1.] Gold[c]. Her Price is farre aboue Rubies[d]. Her Continent minde [Note r: Eccles. 26. 13.] cannot be valewed[e], and by reason of Her, her Husband is a Blessed [Note s: Prou. 31. 23.] Man[f], Not like other men[g]. [Note t: Eccles. 26. 22.] [Note u: Prou. 19. 14.] [Note x: Eccles. 40. 19.] [Note y: Prou. 12. 4. Non annulus, non torques aureus, non monile, sed Corona. Cartw. in Prou.] [Note z: Psal. 21. 3. Esth. 2. 17] [Note a: Eccles. 25. 10.] [Note b: Eccles. 10. 24.] [Note c: Eccles. 7. 19.] [Note d: Prou. 31. 10.] [Note e: Eccles. 26. 14. 15.] [Note f: Eccles. 26. 1.] [Note g: Eccles. 36. 23. Sine Muliere igitur Homo non habet Laudem, in Muliere praedicatur, &c. S. Ambros. Instit. Virg. cap. 3. tom. 1.] To Her Children shee shall be Commended; because by her they haue [Note h: Prou. 14. 26. & 11. 22.] a place of Refuge[h]; by Her they haue good meanes to bring and [Note i: Deut. 5. 29. Psal. 112. continue true Honour vpon them[i], 2.] and if They (the Fruit) be a great Blessing[k] (as it is to haue Issue [Note k: Psal. 127. 3.] by such a One) what is the Root that beareth it[l]? [Note l: Psal. 128. 3.] But I must hasten: How shall she be [Note m: Gen. 29. 9.] Praised in respect of her Parents? euen as Rachel[m] for doing [Note n: Eccles. 3. 7.] seruice to them as to her Masters (the true propertie of one that [Note o: Ruth. 4. 15.] feareth the Lord[n].) In respect of her kindred by mariage, as [Note p: Ruth. 1. 8.] Ruth, louing them[o], Dealing kindly with them[p], and Cleauing [Note q: Ruth. 1. 14. & c. 2. 11] vnto them[q]. And in respect of her kindred by bloud, as Esther, who [Note r: Esth. 2. 20.] did the Commandement of Mordecay when she was a Queene, like as when [Note s: Esth. 4. 4.] she was brought vp with Him[r], who was exceedingly grieued at his [Note t: Esth. 4. 16.] Griefe[s], and procured the Enlargement and Deliuerance of her [Note u: Esth. 8. 3.] kindred with her Feasts[t], her Teares[u], and the Hazard of her [Note x: Esth. 4. 11, 16.] Life[x]. [Note y: Prou. 14. 1.] In regard of her Seruants also, she shall be commended because she [Note z: Prou. 31. 14.] Buildeth her House[y]: Shee is like the Merchants ship, She [Note a: Prou. 31. 15.] fetcheth her food from farre[z], She giueth meat to her [Note b: Prou. 31. 21.] Houshold[a], She cloatheth them all with Scarlet[b], and Shee [Note c: Prou. 31. 27.] looketh so well to their waies[c], that As the Sunne when it ariseth [Note d: Eccles. 26. 16.] in the high Heauen; So is her beautie in the Ordering of her [Note e: Reuel. 12. 1.] House[d]. [Note f: Gal. 3. 28. Ephes. 4. Lastly, because all the Essentiall 15.16. Cant. 2. 10. Cum ipsos Glory and Fairenesse, which is to cogitatis amantes, non virum & bee found in the whole Church, The Foeminam, sed verbum &c. Animam Woman cloathed with the Sunne[e], sentiatis, oportet. Et si Christum as that of Iustification & & Ecclesiam dixero, idem est, nisi Sanctification &c. belongs to euery quod Ecclesiae nomine non vna Anima, Member of the Church[f], and sed multarum vnitas, vel potius cōsequently to euery Woman vnanimitas designatur. S. Bern. fearing the Lord, therefore to serm. 61. in Cant.] Gods people she shall be commended, as one of the Hands of the Church [Note g: Cant. 5. 5.] dropping with sweet smelling Mirrhe[g]: as the Curtaines of [Note h: Cant. 1. 5.] Salomon[h]; As a Lilly among thornes[i]; A Garden inclosed: [Note i: Cant. 2. 2.] A Spring shut vp. A Fountain sealed[k]. [Note k: Cant. 4. 12.] But when shall shee haue all this [Note: II. When she shall be Praise and of whom? Not by and by, Praised.] nor of Euery one[l], for Praise is not comely in the mouth of euery [Note l: Luk. 6. 26. Eccles. 15. one, of euery scoffing Ishmael. 9.] But first of the Time. [Note m: Esay 28. 16. 30. 18. 40. 31. 64. 4. Heb. 10. 36, 37, 38. Many when they heare a Promise (and Hab. 2. 3, 4.] a Promise I told you at first, this is) thinke to haue it by and by; [Note n: 1 Cor. 4. 5.] but they marke not, that a Promise and the Fruition of it is not all [Note o: 1 Pet. 1. 7. Et nos at once. It must be waited for[m], ergo nō a nobis laudem exigamus, especially this Promise of Praise: nec praeripiamus iudicium Dei & Vntill the Lord come (as the praeueniamus sententiam iudicis, sed Apostles limit the Time) and suo Tempori, suo Iudici then, at his Appearing, she shall reservemus. S. Ambros. in Luc. l. haue praise of God[n]. Then at 8. c. 17. tom. 5. 2 Tim. 2. 5. his Appearing[o], Her Faith shall Eccles. 11. 27.28.] be found vnto Praise and Honour, and Glory. Therefore in the mean [Note p: Nam si laudari ante while, best for her to Feare the Gubernator non potest quam in Lord, and so be praise-worthy, portum nauem deduxerit: quomodo than to be praised for the present. laudabis Hominē prius quam in stationem mortis successerit? S. 1. Not only because it is safest Ambr. de Bono Mort. c. 8. tom. 4. praising Her as a Master of a ship Merito ergo differtur, vt sequatur is (saith S. Ambrose[p]) when she foenerata eius Laudatio, cuius is safely arriued in the Hauen, dilatio non dispendium; sed past all danger of shipwracke: or incrementum est ... Et ideo growing more proud by her praise laudatio eius non in exordio; sed (which many Liuing doe) as Herod in fine est. Nemo enim nisi for one[q], and that Philosopher legitime certauerit, coronabitur. for another, whose soule being Ideoq, sapiens tibi dicit: Ante before no bigger than a mans mortem non laudes hominem quemquam. finger, became so puft vp and Ratio. Quia in fine hominis swolne with others commending him, nudantur opera eius. Id. Instit. that (as Arrianus reports) it Virg. c. 3. tom. 1.] grew greater than two Cubits[r]. [Note q: Act. 12. 21.] 2. Nor only because actuall praise is in the lips of the praiser, and [Note r: Arrian. Epict. l. 3. c. so a wicked woman may be praised, 2.] 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[s], Now I praise you [Note s: 1 Cor. 11. 1, 22] 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 praise that feareth the Lord for euer, endureth for euer: Laudabitur, She shall be praised. The best Time then for commending [Note: III. Her is yet to come, and that from Of whom shee shal be praised.] Him who can best doe it; But I must tell you first, this Time should [Note t: 2 Kings 9. 11. Act. 24. neuer come, could the scoffing 5. & 26. 24. Neh. 6. 13.] Ishmaels of our daies be heard railing vpon, iesting at, belying [Note u: Tert. Apolog. c. 7. &c. and slandering Her and Him that Arnob. aduers. Gent. M. Faelix in feareth the Lord. It was euer Octau.] their Deuillish propertie[t] with many disgracefull censures to dimme [Note x: Gratias ago Deo meo, quod the glory of the children of Light, dignus sum, quem mundus oderit. spitefully to aggrauate their S. Ierom. Asellae.] tender frailties, rather than to commend their vnreproueable Graces. [Note y: Ephes. 5. 15. Phil. 4. So of old they scourged the 8, 9. 2 Cor. 8. 20. 1 Pet. 2. Primitiue Christians with their 12. Heb. 11. 39. Eccl. 41.12. viperous, virulent tongues[u]; but Nec ex nobis scintilla as Saint Ierome thanks God that procedat, per quam aduersus nos He was counted worthy to be hated sinistrae famae flamma confletur Nos of the world[x]; so should euery id agamus, vt male de nobis nemo good man and woman, not much loqui, absque Mendacio possit. trouble themselues for the vniust Paulin. epist. ad Celant.] censures and disconceits of witlesse and worthlesse prophanenesse; but rather (as Paulinus[y] 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 maugre the malice of all Sensualists, the Time will come, when euery man and woman that feareth God, shall haue praise of [Note z: 1 Cor. 4. 5.] God[z], 1 Cor. 4. which is the best praise, when all is done[a], 2 Cor. [Note a: 2 Cor. 10. 18. Iob. 12. 10. Yea (Beloued) that you may not 43.] count the Lord slacke concerning his promise[b], Saint Iames tells [Note b: 2 Pet. 3. 9.] you, This comming of the Lord draweth neere[c]: Behold the [Note c: Iam. 5. 8, 9.] Iudge standeth at the doore, He is readie to iudge the Quicke and the Dead (saith Saint Peter[d]) [Note d: 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 testimonio, with an honourable approbation of their blessed godlinesse; & also to reueale vnto the whole world the wicked Deeds of the vngodly, Manifesto impietatis vituperio, with a publike, and open, vncontrouleable Discommendation of their cursed wickednesse[e]: yea the Iudge is [Note e: Mat. 25. 34, 41.] 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[f]: or should the Godly cease [Note f: Prou. 31. 28, 29.] to praise Her, which they will neuer do either here or in [Note g: Cant. 6. 9.] Heauen[g]. Here Her remembrance is so sweet in all their mouthes, that [Note h: Eccles. 39. 10. Eccles. they say:[h] Let her Memory be 44. 15. Eccles. 49. 1.] blessed: Let her bones flourish out of her place; and Let the [Note i: Eccles. 46. 11, 12.] name of Her that was honoured be continued vpon her Children[i]: or [Note k: Reuel. 4. 13.] should Her owne workes giue ouer praising Her in the Gates, which [Note l: Gen. 4. 4. Act. 10. they are forbidden to doe, vers. 35. 1 Pet. 2. 5.] 31. of this Chapter; yet God himselfe will haue Her workes [Note m: Hebr. 13. 15.] follow her to Heauen[k], and Accepting of her[l], and Them, [Note n: Esai. 8. 13.] by Christ Iesus[m], Hee himselfe will praise Her, that hath made Him [Note o: Deut. 10. 21.] Her Feare[n], Her praise[o], saying: Well done thou good and [Note p: Matth. 25. 21.] faithfull seruant, thou hast beene faithfull ouer a few things, I will [Note q: Perfecta Die laudatio make thee ruler ouer many things, magis animā perficit, quam Dei Enter thou into the ioy of thy fruitio, quia magis laetatur in Lord[p]. Where it is best to leaue Gloria & plus gaudebit de Dei Her, euen with her Lord, taking gloria & honore, quam de sua more ioy (as a Schoole-man teacheth Glorificatione, & plus iocundabitur truly) in praising Him, than in in laudando Dominū, quam in contemplating her owne praise, in considerādo proprium bonū. Glorifying God, than in her owne Bonau. l. 3. d. 1. q. 1, p. 66. Glorification[q]. A selm. Prosolog. c. 15. & 16.] 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 yet; and why not yet? Because among other reasons, as Saint Ierom was afraid to entreat of the Death of that Venerable Matron Paula[r]; so am I to [Note r: Quid agimus anima? cur ad speake of the Decease of this mortem eius venire formidas? S. Honourable Lady. Therefore giue me Ier. Epitaph. Paulae. Epist. ad leaue (beloued) to deferre the Principiam. Gal. 3. 28.] vncomfortable Passions of her Death, vntill I be a little better heartened by relating some of the laudable actions of her Life. For the subiect then of my Text, I [Note: Application. The Lady dare say, in regard of the deceased. Mulier Timēs Description thereof, your owne Dominum.] 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[s], yet [Note s: 1 Pet. 3. 7.] 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[t], yet Gods strength was [Note t: Esai. 33. 6. 2 Cor. 4. made perfect in her Weaknesse. And 7.] it is S. Ieroms rule[u], you should iudge of Vertues, Non [Note u: Non considerantes Sexa, sed Animo: Not by the Sex, Holdam & Annam ac Debboram, viris but by the Minde and constant tacētibus prophetasse, & in purpose of a Regenerate Heart: This seruitute Christi nequaquam makes the Difference of force in differentiam Sexuum valere; sed the seruice of Christ, not either Mentium. S. Ierom. Eustoch.] Male or Female. Suruey then (if you please) as [Note: The workings of Godly feare briefly as you wil, the seuerall in regard of Her: Husbād: workings of Her Godly Feare. Children.] First to Her Head, her Subiection and Helpfulnesse like that of Saint Augustines Mother to his [Note x: S. Aug. Confess. lib. 9. Father[x]. cap. 9.] 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 Professour[A] in our famous [Note A: Doct. Prideaux Rector of Vniuersitie, worthy to be kept as a Exceter College in Oxford.] Monument of her truly Noble spirit and Godly Desire (like that of [Note y: Greg. Nazian. in Laudem Gregory Nazianzen's Sister) to Gorgon. Orat. 25.] haue the fruit of her Body become the fruit of the Spirit[y]. [Note a: S. Ier. ad Princip. Nusquam sine Matre &c. ] To Her Parents, shee was another Rachel, another Marcella[a]. [Note: Parents.] To Her Kindred by mariage another [Note: Kindred.] Ruth, and to them by bloud another Hester. To Her Seruants, shee was [Note: Seruants.] bountifull in their Health; compassionate (as Fabiola[b]) in [Note b: Id. Epitaph. Fabiola.] 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 [Note: Religious Deportmēt to Louely, so sweet, what by the law all.] of kindnesse in her tongue[c], Salutations, Gifts, Almes-Deeds, [Note c: Prou. 31. 26.] Visitations, Inuitations, and by other offices of courtesies and Hospitalities, that Her Amiable Behauiour was a powerfull Meanes, 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 [Note: Especially vn-vnto Gods only afforded the dearest pangs, people.] the highest Degree of her kindest Affection[d]: Their company she [Note d: Psal. 16. 3. Psal. 119. most loued, and they Hers. Not so 63, 79. Gal. 6. 10. 1 Pet. 2. much in regard of Her fauour 17. Coloss. 1. 4.] towards them, 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 [Note: Constant vse of the Meanes Meanes of Saluation: O what delight of Saluation.] shee tooke here and in London, 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 [Note e: Paulin. in Vita D. Ministers[e]? 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, feruent prayers and eiaculations, 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 [Note: Vnfained Resolution to more speciall, essentiall, and mortifie her most preuailing superiour working of Her Godly Sinne.] Feare, and that was Her continuall Combating against all sinne, euen Her most commanding sin whatsoeuer that was[f]. For there was a time [Note f: Psal. 18. 23. Rom. 7. to my knowledge, when after the 21, 22, 23, 24.] 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 [Note g: Psal. 119. 6, 8. Act. she yeelded vnto the Sanctifying 11. 23.] worke of the Holy Ghost for the Ouer-comming of her strongest [Note h: Mic. 7. 18. 1 Ioh. 1. corruptions, how heauily shee was 9. Rom. 6. 14. Ez. 36. 25. 2 displeased with relapses into Cor. 12. 7, 9.] smaller offences of daily incursion against the generall and constant [Note i: Rom. 6. 4, 5, &c. Vis, purpose[g] of her heart not to inquam, illa Christi mortis nobis sinne in anything; how faithfully communicatur, vt per hāc she rested vpon those sweetest[h] Christivim moriamur peccato, sicut promises of God (which she Christus peccato semel mortitus confessed she had not erst so well est, id est, non vt peccatum nobis weighed) for the mortifying of non imputitur, (id enim ad speciall infirmities, and how Iustisicationem pertinct) sed vt vnfainedly shee resolued to set her peccati vis iam non sit in nobis Faith on worke, to draw not onely efficax, immo vero contra freti vi assurance of pardon from the Merit illa Christi, cui per Spiritum of Christs Death and Resurrection; Sanctum coniuncti sumus, peccatum but also that Power and efficacie occidamus. pistiemo quia non satis which is in them, to Die to Sinne, est nō peccare; sed etiam bene and Liue to Righteousnesse.[i] agere oportet, eadem vis illa Christi, qua victor peccati et This was the Life of this Elect mortis in carne nostra viuere Lady fearing the Lord, and coepit Deo nobiscum communicata therefore she hath right and coepit Deo nobiscum communicata interest to all those Honourable facit vt &c. Beza epist. Theolog. Attributes of Praise, which you 45. p. 211.] heard euen now God himselfe giue her in His owne words. [Note k: Eccles. 8. 8.] But O my Soule what dost thou? Why [Note l: S. Ierom. Eustoch. art thou yet afraid to come to her Epitaph. Paul.] Death? as if while I held my peace and were busied in Her Praises, Her [Note m: Neq, parū distat inter Death could be deferred? Alas it has lachrymas Deuotionis & aetatis could not by all the Meanes that vtiq, iam virilis, atque eas quas were vsed. For No man (saith the primaeus aetas inter infantiae vagit' Preacher) hath power ouer the emisit, lachrymas vtiq, poenitentiae spirit to retaine the spirit[k]. & confessionis. Veruntamen longe Then speake of her Death I must, amplius vtrisque procedunt aliae and yet (to make vse of S. quaedā lachrymae, quibus in Ierom's words in a like case) funditur sapor vini. Illas enim Quis possit siccis oculis Paulam lachrymas vere in vinū mutari narrare morientem[l]? Who can dixerim, quae Fraternae Compassionis relate the Death of the Lady affectu in feruore prodeūt Frances Roberts without shedding charitatis, pro qua etiā ad some Teares of Compassion, of horam tui ipsius immemor esse, Deuotion, yea and of Compunction sobria quadā ebrietate videris. too[m]? Shee deserues some Teares S. Bern. in Epiph. Dom. Serm. 3.] from vs (Beloued) as well as from the Poore, weeping now and shewing [Note: Bountie to the Poore.] the Coats and garments which this Dorcas made for them, while she [Note n: Act. 9. 36.] was with them[n]. But to stop the current of them a little longer. Begin we with Gods mercifull preseruation of Her in London from the noysome [Note: Thakfulnesse for Pestilence; because she Deliuerance from the Plague.] acknowledged it (as was meet) with humble Thankfulnesse[o]. And then [Note o: Psal. 91. 7. Psal. 50. remember, that vpon Her returne 15. Psal. 33. 1.] 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 [Note: Worthy receiving the Sauiour, which shee receiued with Sacrament.] Due Examination[p] of Her Knowledge; Faith; Loue and [Note p: 1 Cor. 1. 28.] 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 [Note: Passionatnesse by reason of folke are commonly[A]) more Spiritual and Bodily Distĕper.] Passionate than others, yea than Her selfe in Her health, yet if God [Note A: [Greek: Dusareston hoi iudgeth not according to the nosountes aporias hupo] Eurip. strange Effects and Symptoms of Her Orest.] 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 Life[q]; [Note q: M^r. Greenham. 1. Treat. then it is our Dutie, not seuerely for Afflict. Consc. fol. III. part to censure her passionatenesse, who 2.] 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[r]) if thou canst [Note r: Id. Of Death, fol. 9. beare with a fraile Body, that thou part 2.] 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 couldst presse her with. Neither doe I speake this to nourish passion in any, or to proue her Anger to be Sinlesse[s]; but to [Note s: Vitemus ergo aut be a lesse Sinne, because her temperemus iracūdiam: ne sit Spirituall and Bodily Distemper was eius aut in Laudibus exceptio, aut so great, or rather because her Off. lib. 1. cap. 21.] Faith quenched the flame of this fiery passion in Christs Bloud, resolued and melted her heart into many penitent Teares afterwards. [Note: Repentance for the same.] Oh, said she to me, (pressing her with Dauids example, Psal. 131.) In my Health I could digest any iniury, and deemed it base and vngodly, not to be able to doe so; but now (I know not how) me thinkes I am ouer-tender 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 [Note t: Iam. 1. 20. Psalm. 4. the Righteousnesse of God[t]. 4.] Thus shee was Angrie with her selfe [Note u: Ephes. 4. 26. Vel certe for being Angrie with others, and sic: Si irascimini, vobis then (according to Saint Ambroses irascimini, quia commoti estis, & rule) it ceased towards them before non peccabitis. Qui enim sibi the Sunne went down[u]; and was not irascitur, quia cito cōmotus this Holy Reuenge on her selfe a est, desinit irasci alteri. Id. true fruit of Euangelicall ibid.] Repentance? 2 Cor. 7. 11. But aye me! me thinkes I now heare [Note: Her Agonie.] her groaning vunder 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 [Note x: Ezek. 18. 13, 30.] Burnings[x]? or without learning to compassionate euery weake one, to [Note y: Si quem viderimus assist any one yeelding vp the pauperē moriturum, sumptu Ghost, because (as Saint Ambrose iuvemus, & dicat vnusquisq, giues the reason[y]) the holy nostrum: Benedictio morituri in me Peophet Iob desired the Blessing veniat: Si quē viderimus of one, that lyes a Dying: debilem, non deseramus, si quem in Benedictio morituri, in me veniat: extremis positum, non relinquam^s. Let the blessing of him that is S. Ambros. de Bono Mort. cap. 8. readie to die, come vpon me! tom. 4.] Let vs then, not yet, leaue this [Note: Deuotion at Her Death.] 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, she answered plainly: With all my heart, pray, pray. And then as Gregory Nazianzen[a] reports [Note a: Orat. 28. de Funere of his Father, that though He was Patris. Tom. 2.] 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 and last words[b] were read vnto Her, repeat [Note b: Act. 7. 53, 56, 59.] very often these last words of Her Sauiour[c]: O Heauenly Father into [Note c: Luke 23. 46.] thy hands I commend my spirit. Thus on a sudden I haue told you [Note A: Reuel. 14. 13.] how she Dyed in the Lord[A], and is with Christ[B]. [Note B 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 [Note d: Paulin. in D. Ambros his Voice; but only saw his lips Vita.] moue[d]; yet we must not thinke The Spirit of strength[e], of [Note e: Esai. 11. 2.] Prayer and Grace[f], is then onely strong, when we heare a Dying [Note f: Zach. 12. 10.] Saint pray, because Christs Spirit cries in Gods Children, Abba, Father[g], with Vnutterable [Note g: Gal. 4. 6.] Groanings[h] which we cannot heare, and therefore I doubt not, but this [Note h: Rom. 8. 26.] 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. I charge you therefore before God and the Lord Iesus Christ, and the Elect Angells:[A] you (I say) I [Note A: 1 Tim. 5. 21.] 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 [Note: Conclusion. Sed quid ego te (Honourable Lady) any longer? Or morer Frater? quid expectem? vt what doe you (Beloued) expect more? nostra tecum cōmoriatur et quasi That our speech also should Die consepeliatur oratio? S. Ambr. de together with Hers, and (as it Obitu fratris. Tom. 3.] 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 [Note: I. you; but let her euer liue in your Imitation of Her Vertues.] breasts by Esteeming Her very highly in loue for Her