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. |
St. 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.
Image
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[1] 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[2] and Honoured[3] at their
Deaths, as Hezekiah was by all Iudah & Ieruſalem:
Valentinean, Satyrus and Theodoſius
by Saint Ambroſe[4]: Baſil, Gregory and Gorgonia
by Nazianzen[5]: Nepotian, Paula and
Marcella by S. Ierom[6]. 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[7] proteſteth
in a like caſe) made a true Narration;
not a Vain-glorious Panegyrick. Let
Poets and Oratours praiſe thoſe women,
which Poppæa-like[8], 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 Vertues[9]. 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[10]. This praiſe the Lord will Proſper[11],
which is vttered in that Wiſdome[12],
whereof the Feare of the Lord is the beginning.
But for the Saints themſelues: I dare
ſay with Saint Auguſtine[13], 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[14] word, which I haue faithfully alledged
(not without ſome Illuſtrations (I confeſſe)
borrowed from the holy Fathers[15],
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 Chriſt[16],
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 life[17]. 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[18] did
before you.) from your iniquitie. Quod ſi
tu (quod procul abſit) nolueris, ego liber ero.
Epiſtola, immo concio me hæc mea, cum lecta
fuerit, abſoluet.[19] And ſo I reſt, being mindfull
of your Vertues,
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[20])
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 faire[21], vnleſſe
ſhe be godly withall:
For fauour is deceitfull, and beautie is vaine; but
a woman that feareth the Lord, ſhee ſhall be praiſed.
The Diuiſion.
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 Muliertimens
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.
I.
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 nature[22], where the
weaker her ſex is, the more ſhee ſhall be commended.
2. By Grace[23], 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.
II.
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 them[24]) 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,
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 Promiſe, and Motiue.
I.
The partie
that ſhall be
praiſed.
A weake ſex[25] to beginne with, and yet being
ſtrengthned by Grace[26], no impediment; 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[27], All come[28] ſhort of the
glory of God, and are All the children of[29] wrath, becauſe
they Are without all feare of God[30]
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[31]) becauſe
they haue as noble ſoules as men, for[32] ſoules
haue no ſexes, (as Saint Ambroſe ſaith) nor praiſe
women for the endowments of the fleſh onely (as
otherſome doe[33]) 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.[34] This godly feare is that, that makes
a Woman in relation[35] 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 naturally[36] 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[37] 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[38], not praiſe-worthy, as namely, if
ſhe feare men[39], or what elſe beſides more than
God, or not for God (as Saint Bernard[40] limits)
or if ſhee feare God as a Iudge, in reſpect of his
puniſhments only[41], & 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.
I.
The Obiect of
her feare.
Firſt then (that the Obiect may be right) the[42]
Lord is her feare, who ſhal be praiſed. 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[43] 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.
A womā fearleſſe
of God.
She that fears not the Lord, ſets light by Gods
anger and her Huſbands[44], not caring whether
they bee pleaſed or diſpleaſed. Shee neglects to
plant the feare of the Lord in her childrens hearts,
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[45] 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 Fathers[46]
declaime bitterly againſt her filthy heart, falſe
haire, adulterate paintings, naked breaſts, new-fangled
faſhions of ſuperfluous, monſtrous attire:
& the holy Scriptures[47] 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[48], and her reproach ſhall not be blotted out,
ſhe ſhall be counted vngodly of all[49], more bitter than
death[50]. As rottenneſſe in her husbands bones[51], As
ſpittle[52], yea As a Dogge[53], and at laſt ſhe ſhall be
caſt into hell fire, Saluâ Veniâ, without pardon
from God, becauſe (ſaith Tertullian[54]) ſhe hath ſinned
Saluo metû, without any feare of God.
A womā fearing the Lord.
But on the other ſide what perſonall ſufficiency,
what ſingular duty is there requiſite in a Woman,
either in reſpect of God, or of her huſband, 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[55], but be an example of
godlineſſe to her children[56], prouide things neceſſary
for her ſeruants[57] both in health and in
ſickneſſe; loue her naturall and legall[58] kindred,
eſteeme her equals aboue her ſelfe[59], countenance
and relieue her inferiours[60], maintaine the dignitie
of her place by all ſuch vertues as may diſcharge
the[61] ſame; winne the affections of Gods
people, to her more and more, by the offices[62] 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[63] of hearing,
reading, faſting, praying, meditating, moderating
paſſionate diſtempers, and of all other
gracious exerciſes, of Selfe-deniall[64]; ſo that there
is not any knowne[65] 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[66] 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[67].
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-Loue[68], but the Loue of
God; not the ſpirit of Bondage[69]; but the Spirit
of Adoption: 2. The Obiect of her feare to be
not the precepts of men[70], but the Commandements
of God[71]: not his Threats only[72], but his
Promiſes alſo[73]: not his Anger only againſt ſin[74],
but his Mercy alſo in Chriſt[75]: not his Preſence
only, as a Reuenging Iudge[76], but his Forbearance
alſo as a louing Father[77]. 3. The workings of
her Feare to be in the heat of temptations and afflictions,
not Deſpairing[78]; but Beleeuing the
forgiueneſſe of her ſinnes, not Limiting God to the
present danger; but[79]waiting for his mercy,
not Diſtruſting his Prouidence; but hoping for
Good[80]: not Murmuring againſt him; but praiſing
Him, and praying vnto Him[81], yea (which
is the proper Act of her Feare) not Louing any
ſin, but hating and eſchewing all ſin[82], 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 it[83].
II.
The continuance
of her
Feare.
Laſtly, in the Scriptures I finde Perſeuerance
or Conſtancie[84] to be euer an inſeperable Attendant
vpon 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 Dominum, 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 Diffidence,
Luke 1. So ſhe ſerves God without a Diſtruſtfull
Feare all the daies of her life; becauſe of
Gods continuall preſence with Her[85], continuall
mercy towards Her[86], continuall power[87] 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[88];
of his Wiſdome, which is infallible[89]; of
his Mercy, which is compaſſionate[90]; and of his
Iuſtice, which is inflexible[91].
It is as true alſo (which Gerſon and others haue
obſerued[92]) 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[93], Mercie[94], and Couenant[95],
the Vnconquerableneſſe of his Power[96],
the Immortality of his Word[97], the Certaintie of
his Promiſes[98], the Efficacie of Chriſts Spirit[99];
Prayer[100], Merits[101], and of Faith in them[102]; yea
ſuch is the durable vigour of this ſauing Grace of
the Feare of the Lord[103], 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 feare[104], that as in the midſt
of Gods not Conſuming, but Conſummating
Anger (for ſo Saint Auguſtine[105] 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[106],
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 ſhe 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.
The Reaſon.
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, eſpecially being found in so
weake a Veſſell as a Woman is[107]. For I could tell
you, there are more Michals[108] than Abigails[109], more
Iezebels[110] than Sarah's[111], more proud Vaſthy's[112],
than humble Eſthers[113], more Fearefull women,
than Women Fearing the Lord; and therefore the
rarer ſuch Phœnixes are (as S. Ierom calls them[114])
not One to be found by wiſeſt Salomon[115], among a
Thouſand, greater is her praiſe that feareth the
Lord[116].
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 Idolaters[117]. Not that feare which is
Worldly, for this is wicked ſelfe-Loue, when men
feare Men[118], Loſſe of Goods, Fire and faggot,
more than God the Onely Soueraigne Commander
of the Soule, the Only Dreadfull Threatner of
euerlaſting Burnings. Nor that feare which is Seruile[119]
or adulterate[120], for this is no Vertue (proues
Pariſ.) when men feare 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[121] 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[122]. It is a Faithfull feare truſting in
God[123], and making Him her Feare, Eſai. 8. 13. and
her Hope too in the Day of Euill, not without this
feruent Prayer vnto Him then: Be not thou a Terrour
vnto me, Ier. 17. 17. A chaſt and Cleane Feare[124],
Cleanſing from all filthineſſe of the fleſh and Spirit.[125]
A Reuerent and Godly Fear[126], Preparing the
heart, Humbling the Soule in Gods ſight[127], Trembling at
his Word[128], not Diſobeying it, Eſchewing[129]
euill, Working righteouſneſſe and Giuing
much almes[130]. A Bleſſed Feare it is[131], Bleſſing
them that haue it, Bleſſing the Lord that giues it,
Praiſing Him and ſaying: That his Mercy endureth
for euer[132].
Laſtly, it is an Euerlaſting Feare, euer encreaſing[133],
and Enduring for euer[134], though not in reſpect
of the Act of Declination or eſchewing of
ſinne[135], becauſe in Heauen there is no feare of ſinning[136];
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.
The Excellencie
of Godly
Feare.
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
excellent[137], 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?
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[138]. 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.[139]. 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[140], which is indeed
the whole Dutie of Man[141]; without which
(Saint Bernard concludes) Euery man is Nothing.
He is not a Man (reaſons a Schoole-man[142]) 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[143]
of wiſdome, nor ſo much as Begin to Loue God, becauſe
this Feare is the Beginning of the Loue of God[144].
It is the Salt (alludes Bleſenſis) that muſt be in euery
Sacrifice[145], in euery Worke we doe, ſo that there
is no Seruing God, no Reioycing in Him[146], no heartie
Repenting[147], no Chaſt Conuerſing[148], no Perfecting
Holineſſe[149], no Working out our Saluation, but with
Feare and Trembling[150]; nay there is no Saluation,
no Bleſſedneſſe without Continuing in this Feare[151],
Prou. 28. 14. Againe, is not that Excellent, that
will make vs more Excellent than our Neighbours[152],
that will Exalt vs aboue them, that will
keepe our hearts from Hardning[153], our Houſes
from Ouerthrowing[154]? but nothing can doe this;
but this Feare of the Lord. This feare (ſaith Pariſ.[155])
can cauſe a ſpiritual Earth-quake in a mans Heart,
able to ouerthrow all the Deuils ſtrongeſt holds,
any[156] Boſome-ſinne, be it neuer ſo pleaſing and
profitable, by reaſon of that Contrarietie and Oppoſition[157]
that is betweene Lying in any Sweet
Sinne, and Liuing in Gods Feare and Fauour, as
you may ſee, Leuit. 25. 36.
Laſtly, this is an Excellent Feare, becauſe it is
A fountaine of Life[158]: wherefore? To driue away
Sinnes[159], Sinnes which haue beene committed by
Repentance (ſaith S. Bernard) and Sinnes whereto
we are Tempted, by Reſiſtance[160]; 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[161]; and which is more, Such an Excellent
Feare as will make vs Not feare, nor be afraid[162].
Whereupon Saint Auguſtine[163] concludes for my
purpoſe: Diſcat timere, qui non vult timere: Diſcat
ad tempus eſſe Solicitus, qui ſemper vult eſſe ſecurus.
Let him learn to feare, that would not feare: Let
him be wary and cautelous for a time, that would
be happie and ſecure for euer. Tertullian giues the
reaſon[164], 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 they offend, we cannot be Saued[165], Ier. 4. 14.
Qui ſolicitus eſt, is verè poterit eſſe ſecurus: He that
is not ouer-bold on his owne ſtrength[166]; but confident
in Christ[167], 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 heart[168],
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 iudgement[169])
may be truely ſecure of Perſeuering in
Grace here; and of being Glorified hereafter[170],
1 Thess. 5. 15, 24. Once more 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 them[171]. 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[172]? 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[173] of life and peace[174], Teach you the way that
you ſhall chuſe[175], Haue a Booke of remembrance written
before Him for you[176]: Hee will Ariſe vnto you the
Sunne of Righteouſneſſe with healing in his wings[177]:
He wil hide you in his preſence from the pride of men[178],
Keepe you ſecretly in a Pauilion from the ſtrife of
tongues, Deliuer you in Temptation euen againe[179];
yea He will take pleaſure in you[180], Pitie you as a Father
doth his children[181], Fulfill your Deſire, Heare
your crie and ſaue you[182]. 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.
II.
The thing promiſed.
In what reſpect
to Ipſa.
Ipſa Laudabitur: She ſhall be praiſed.
She ſhall be ſo; 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 Contending[183] 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[184] calls them) the Good endowments of
the fleſh, can priuiledge him from a Curſe, if ſo be,
he praiſe her without or aboue[185] her Deſerts,
Prou. 27. 14. Onely the feare of the Lord, with the
excellent fruits thereof, is Gods Gift[186], for which
(ſaith Fulgentius[187]) 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,[188] 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[189]
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.
I.
What Praiſe
ſhe ſhall haue.
The Extent of
Laudabitur.
Firſt, what praiſe ſhe ſhall haue. 1. Euen that
(which being true) is euer accompanied with Deareſt
Loue to her perſon[190]. 2. Higheſt eſtimation
of Gods abundant graces in Her[191]. 3. Frequent
Commemoration of them[192]. 4. Moderate Lamentation
at her Death[193]. 5. Solemne Funerals
according to the Dignitie of her place[194]. 6. And
aboue all, with preciſe imitation of her excellent
Vertues[195]. All this Honour God allowes Her,
that honours Him with His Feare[196]. But becauſe
all Praiſe is properly in Words (as the Schoole-man
teacheth[197]) and better words ſhee cannot
haue to praiſe Her, than God himſelfe ſpeakes[198],
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 Excellent[199], Hidden Ones[200]: for one
of his Iewels, which hee will make vp[201]: for His
Daughter[202], His Siſter[203], His Mother[204], His
Spouſe[205], His Loue[206], His Doue[207], His Faire[208]
one, as Faire as the Moone, as Pure as the Sun[209]:
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
Roe[210], the Deſire of his eyes[211]; An Helpe
like vnto Himſelfe[212]; His Companion[213]; for A
Pillar of reſt[214], ſo that He ſhall haue no need of
ſpoile[215]; for a Good Portion[216], a ſpeciall Fauour[217]
and Gift of the Lord[218]; a Double Grace[219],
Doubling the number of his Daies[220], Fatting his
bones[221], and making him knowne in the Gates,
when he ſitteth among the Elders of the Land[222]:
for a Tower againſt Death vnto him[223]: A greater
Bleſſing vnto him than either Houſe or Inheritance[224],
Aboue children and the Building of a Citie
to continue his Name[225], yea for a Crowne vnto
her Huſband[226], 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 head (an Ornament
more conſpicuous and eminent than the
former, the Principall Enſigne of Princes[227]) 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 Lord[228], None greater than
ſhe, not Great Men, nor Iudges, nor Potentates[229]:
Her Grace is aboue Gold[230]. Her Price is farre aboue
Rubies[231]. Her Continent minde cannot be
valewed[232], and by reaſon of Her, her Huſband
is a Bleſſed Man[233], Not like other men[234].
To Her Children ſhee ſhall be Commended;
becauſe by her they haue a place of Refuge[235];
by Her they haue good meanes to bring and continue
true Honour vpon them[236], and if They (the
Fruit) be a great Bleſſing[237] (as it is to haue Iſſue
by ſuch a One) what is the Root that beareth it[238]?
But I muſt haſten: How ſhall ſhe be Praiſed in
reſpect of her Parents? euen as Rachel[239] for doing
ſeruice to them as to her Maſters (the true
propertie of one that feareth the Lord[240].) In reſpect
of her kindred by mariage, as Ruth, louing them[241],
Dealing kindly with them[242], and Cleauing vnto
them[243]. 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[244], who was exceedingly
grieued at his Griefe[245], and procured the Enlargement
and Deliuerance of her kindred with her
Feaſts[246], her Teares[247], and the Hazard of her
Life[248].
In regard of her Seruants alſo, ſhe ſhall be commended
becauſe ſhe Buildeth her Houſe[249]: Shee
is like the Merchants ſhip, She fetcheth her food from
farre[250], She giueth meat to her Houſhold[251], She cloatheth
them all with Scarlet[252], and Shee looketh ſo well to
their waies[253], that As the Sunne when it ariſeth in the
high Heauen; So is her beautie in the Ordering of her
Houſe[254].
Laſtly, becauſe all the Eſſentiall Glory and
Faireneſſe, which is to bee found in the whole
Church, The Woman cloathed with the Sunne[255], as
that of Iuſtification & Sanctification &c. belongs
to euery Member of the Church[256], 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[257]: as the Curtaines of Salomon[258];
As a Lilly among thornes[259]; A Garden incloſed: A
Spring ſhut vp. A Fountain ſealed[260].
But when ſhall ſhee haue all this Praiſe and of
whom? Not by and by, nor of Euery one[261], for
Praiſe is not comely in the mouth of euery one, of
euery ſcoffing Iſhmael.
II.
When ſhe ſhall
be Praiſed.
But firſt of the Time.
Many when they heare a Promiſe (and a Promiſe
I told you at firſt, 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
for[262], 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[263].
Then at his Appearing[264], 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[265]) when ſhe
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 one[266], and
that Philoſopher for another, whoſe ſoule being
before no bigger than a mans finger, became ſo
puft vp and ſwolne with others commending him,
that (as Arrianus reports) it grew greater than two
Cubits[267].
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[268], 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 praiſe
that feareth the Lord for euer, endureth for euer:
Laudabitur, She ſhall be praiſed.
III.
Of whom ſhee
ſhal be praiſed.
The beſt Time then for commending Her is yet
to come, and that from Him who can beſt doe it;
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[269] 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 tongues[270];
but as Saint Ierome thanks God that He was counted
worthy to be hated of the world[271]; ſo ſhould
euery good man and woman, not much trouble
themſelues for the vniuſt cenſures and diſconceits
of witleſſe and worthleſſe prophaneneſſe; but rather
(as Paulinus[272] 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 God[273], 1 Cor. 4. which
is the beſt praiſe, when all is done[274], 2 Cor. 10. Yea
(Beloued) that you may not count the Lord ſlacke
concerning his promiſe[275], Saint Iames tells you,
This comming of the Lord draweth neere[276]: Behold
the Iudge ſtandeth at the doore, He is readie to iudge
the Quicke and the Dead (ſaith Saint Peter[277]) 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[278]: 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[279]: or ſhould the Godly ceaſe
to praiſe Her, which they will neuer do either here
or in Heauen[280]. Here Her remembrance is ſo
ſweet in all their mouthes, that they ſay:[281] 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[282]: 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[283], and Accepting of her[284], and Them,
by Chriſt Ieſus[285], Hee himſelfe will praiſe Her, that
hath made Him Her Feare[286], Her praiſe[287], 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[288].
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
Glorification[289].
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[290]; 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
heartened by relating ſome of the laudable actions
of her Life.
Application.
The Lady deceaſed.
Mulier Timēs
Dominum.
For the ſubiect then of my Text, I dare ſay, in
regard of the Deſcription thereof, 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[291],
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[292], yet Gods ſtrength was made perfect
in her Weakneſſe. And it is S. Ieroms rule[293],
you ſhould iudge of Vertues, Non Sexa, ſed Animo:
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:
Children.
Firſt to Her Head, her Subiection and Helpfulneſſe
like that of Saint Auguſtines Mother to his
Father[294].
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[295]
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 Spirit[296].
Parents.
To Her Parents, ſhee was another Rachel, another
Marcella[297].
Kindred.
To Her Kindred by mariage another Ruth, and
to them by bloud another Heſter.
Seruants.
To Her Seruants, ſhee was bountifull in their
Health; compaſſionate (as Fabiola[298]) in their Sickneſſe,
either of Minde or of Body, prouiding for
them (like the Centurion) both ſpirituall and corporall
Phyſicke.
Religious Deportmēt
to all.
To All, Her whole Deportment was ſo Louely,
ſo ſweet, what by the law of kindneſſe in her tongue[299],
Salutations, Gifts, Almes-Deeds, 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.
Eſpecially vn-vnto
Gods people.
But vnto Gods children ſhe euer only afforded
the deareſt pangs, the higheſt Degree of her kindeſt
Affection[300]: Their company ſhe moſt loued,
and they Hers. Not ſo much in regard of Her fauour
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.
Conſtant vſe
of the Meanes
of Saluation.
Touching Her ſubmiſſion to the Meanes of Saluation:
O what delight 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
Miniſters[301]?
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.
Vnfained Reſolution
to
mortifie her
moſt preuailing Sinne.
But adde vnto all theſe, another more ſpeciall,
eſſentiall, and ſuperiour working of Her Godly
Feare, and that was Her continuall Combating
againſt all ſinne, euen Her moſt commanding ſin
whatſoeuer that was[302]. 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[303] of her heart not to ſinne in anything;
how faithfully ſhe reſted vpon thoſe ſweeteſt[304] 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.[305]
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.
Bountie to the
Poore.
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[306].
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[307]? Who
can relate the Death of the Lady Frances Roberts
without ſhedding ſome Teares of Compaſſion, of
Deuotion, yea and of Compunction too[308]? Shee
deſerues ſome Teares from vs (Beloued) as well
as from the Poore, weeping now and ſhewing the
Coats and garments which this Dorcas made for
them, while ſhe was with them[309].
Thãkfulneſſe
for Deliuerance
from
the Plague.
But to ſtop the current of them a little longer.
Begin we with Gods mercifull preſeruation of Her
in London from the noyſome Peſtilence; becauſe
ſhe acknowledged it (as was meet) with humble
Thankfulneſſe[310]. 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,
which ſhee receiued with Due Examination[311]
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.
Worthy receiving
the Sacrament.
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.
Paſſionatneſſe
by reaſon of
Spiritual and
Bodily Diſtěper.
For what though ſhee were (as Sicke folke are
commonly[312]) more Paſſionate than others, 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 Life[313]; 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[314]) 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 couldſt preſſe her
with. Neither doe I ſpeake this to nouriſh paſſion
in any, or to proue her Anger to be Sinleſſe[315]; 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. 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 the Righteouſneſſe of God[316].
Repentance
for the ſame.
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 down[317]; 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
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 Burnings[318]? or without learning to
compaſſionate euery weake one, to aſſiſt any one
yeelding vp the Ghoſt, becauſe (as Saint Ambroſe
giues the reaſon[319]) 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!
Deuotion at
Her Death.
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, ſhe anſwered
plainly: With all my heart, pray, pray. And
then as Gregory Nazianzen[320] 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 and laſt words[321] were read vnto Her, repeat
very often theſe laſt words of Her Sauiour[322]:
O Heauenly Father into thy hands I commend my ſpirit.
Thus on a ſudden I haue told you how ſhe Dyed in
the Lord[323], and is with Chriſt[324].
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 moue[325]; yet we muſt
not thinke The Spirit of ſtrength[326], of Prayer and
Grace[327], is then onely ſtrong, when we heare a Dying
Saint pray, becauſe Chriſts Spirit cries in
Gods Children, Abba, Father[328], with Vnutterable
Groanings[329] 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. I charge you therefore before God and the Lord
Ieſus Chriſt, and the Elect Angells:[330] 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? Or what doe you (Beloued)
expect more? 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.
I.
Imitation of Her Vertues.
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, by Commemorating
Gods Graces in Her; but aboue all by
Imitating her Faith and Vertues[331]. Then you ſhall
not need to grieue very much for Her Abſence
from you; becauſe ſhe is with Chriſt, which is beſt
of all[332]; 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 friends[333], 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 Reioyce[334] and to giue God thankes[335], 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.
II.
Practiſe of
Gods word.
III.
Means to Godly
Feare.
IV.
So Great a
Feare as muſt
feare vs from
our Boſome
Sinne.
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[336], to
vaniſh into aire, into nothing, to rebound from
your flintie hearts (as a ſhaft ſhot againſt a wall of
Adamant[337];) 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. Atq vtinam
præconia fœminarum, imitarentur viri. And I
may well wiſh with Saint Ierome, that Men would
emulate and imitate Women in their deſerued attributions
of Praiſe[338]. Laſtly, if you deſire to
know, beſides this motiue of obtaining Heauenly
praiſe, what other Meanes you ſhould vſe to get,
keepe and increaſe ſuch a godly Feare in you, then
conſider the examples of Gods dreadfull iudgements[339]
on them, that Feare Him not, yea on
Chriſt Ieſus Himſelfe purſued for our ſins[340] to the
fulneſſe of Bitterneſſe by the iuſtice of God, conſider
that firſt. Then remember your owne Deaths
to haue them before you[341], remember your ſtrict
Accounts to be made[342], remember the reſtleſſe
Terrour of Conſcience[343], 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,
it is not a Little Feare will ſerue the turne.
For to Feare God but a little (as Fulgentius ſaith)
is to contemne Him very much[344]. 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 it[345] 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 Iames 2. 10.[346], and Ezekiel. 18. 10,
11, 13.
V.
Reaſons to feare the
Lord.
VI.
Prayer for
Godly Feare.
Knowing therefore (as Saint Paul concludes[347])
the terrour of the Lord, we perſwade you (Bleſſed Brethren)
to feare God Greatly, and to Giue Glory vnto
Him[348]; then you ſhall haue praiſe of Him, then hee
will glorifie you; and to ſay no more than this (with
the Prophet Ieremie[349],) which will make the Fearleſſe
Sinner inexcuſable: Who would not feare thee
O Lord, thou King of Nations, thou King of Saints?
1. For thou onely art Holy: 2. For all Nations ſhall
come vnto thee, and worſhip thee: 3. For thy iudgements
are made manifest[350]: 4. For there is none like
vnto thee, that pardoneth Iniquitie, and paſſeth by the
Tranſgreſſion of the remnant of thy Heritage[351]? Who
would not Feare Thee ſuch an Almightie, All-ſeeing,
Iuſt, Mercifull Lord God? Put thy feare therefore
in our Hearts (as thou haſt promiſed[352]) 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 ſlauiſh
Feare[353] of Death and Iudgement, Louingly[354] appeare
before thy Iudgement-ſeat, and without deſperate
Crying to the mountains and rocks Fall on vs[355],
may ioyfully heare Thee ſay vnto vs: Come ye Bleſſed
of my Father, Inherit the Kingdome prepared for
you from the foundation of the world[356].
Which God grants 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.
