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

A promise this is and affirmatiue, and an affir­matiue promise hath two parts in it. The first is the Partie to whom it is made, and shee is Multer [Page 2]timens Dominum, A woman that feareth the Lord, which is also the reason why she shall be praised: euen because she is a woman fearing the Lord. The second is the thing promised, and that is Laudabi­tur, she shall be praised.

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

And in the latter we are to consider; II First, to what matters, Laudabitur, her praise will reach, and in what respect to Ipsa Her person. Then second­ly, When she shall be praised; not for the present, perhaps, no more than she hath beene heretofore; yet Laudabitur, the time will come when she shall be praised, and then too her praise shall so be, that it shall be still. Thirdly, of whom shee shall haue praise, for Laudabitur is an action, and must bee done of some agent, therefore we must finde who shal praise her, and they will fall out to be her Hus­band and her Children (if she haue themMulier enim nō naturâ nomen est vxoris, sed vxor co­ditione nomen est mulieris. Tert. ib. c. 5. Gen. 2.23. Haec vocabitur mulier, quoniam de viro suo sumpta est: Quia sumpta est (inquit) de viro suo, non quia virum experta—Non enim corruptelae, sed sexus vocabulum est. Gal. 4.4. Luke 1.28. S. Ambr. ibid. c. 5.) and if they faile in this dutie, then the godly shall praise her; and if they cease to doe it, then her own [Page 3]workes shall praise her, yea rather than faile, God himselfe shall praise her, which is best of all. So sure she is to be praised, not for the present onely,A Promise, and Motiue. but for euer. And so this Text besides that it is a Promise, it is also a Motiue to stirre vs vp to feare God, that so we also may haue true and eternall praise of God. It is both, and both waies wee to haue vse of it, as of a Promise, and as of a Motiue: both these waies at once; A woman that feareth the Lord she shall be praised.

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

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

By nature then both sexes are alike faultie, alike discōmendable in Gods sight, and so they should be in ours. We should not dispraise women more than men, for the sex sake only (as some doeEurip. Plutarc. de Tranquilit Mu­lier quantibuis pro­ba, Mulier tamen est.) be­cause they haue as noble soules as men, forAnima enim sex­um non habet.—De Virg. som. 1. lib. 3. fol. 99. soules haue no sexes, (as Saint Ambrose saith) nor praise women for the endowments of the flesh onely (as [Page 4]other some doeCornel. Agrip. d. [...]obilit. faemine [...] sexus. Bocacius de c [...]ris mulieribus.) vnlesse they be adorned also with the sauing Graces of the Spirit, whereof a chiefe one is not noble birth, great wealth, excel­lent wit, or rare beautie; but the feare of the Lord, his treasureEs. 33.6.. This godly feare is that, that makes a Woman in relationCaiet. in loc. to God, praise-worthy. And good reason it should do so, if we regard the weaknesse of a woman, in whom so excellent a Grace as the feare of the Lord, is found, and the No­blenesse of fearing the Lord, being so found.

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

Secondly, the Feare of the Lord is the truest No­bilitie (as Gerson Tractat. de No­bilitate, part. 2. p. 52 lit. E. Et Greg. Naz. Orat. 13 tom. 1. fol. 352. proues) the noblest grace that can ennoble and extoll a man or a woman. Other naturall, ciuill, and meerely morall excellencies, perfections, and endowments a woman may haue, nay (which is neerest the point) other kindes of Feare she may haue, and yet be base, seruile, cur­sed as Iezebel 2 Kings 9.34. Act. 24.25. 1 Ioh. 4.18., not praise-worthy, as namely, if she feare menMatth. 10.28. Es. 51.12., or what else besides more than [Page 5]God, or not for God, (as Saint Bernard Convertatur ad ipsum etiam Timor tuus, quia peruer­sus est timor omnis, quo metuis al quid praeter eum aut non propter eum. S. Ber. in cap. Ieiun. ser. 2. limits) or if shee feare God as a Iudge, in respect of his punishments onlyQuid magnū est, poenā t [...]mere? Quis enim nō timet? quis Latro, quis s [...]lera­tus, quis nefarius? &c. S. August. de Verb. A [...]ost. s [...]. 15. fol. 332. tom. 10., & not as a Father for loue of his goodnesse, and from an hatred of wickednesse, or if she haue cast off the feare of the Lord, which shee hath seemed to haue, or if shee puts off his Feare from time to time, and continues not in it.

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

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

She that fears not the Lord, sets light by Gods anger and her Husbands^y, nor caring whether they bee pleased or displeased. Shee neglects to plant the feare of the Lord in her childrens hearts,A womā fear­lesse of God. [Page 6]chusing rather to be an example of wickednesse vnto them, and to misplace them in mariage for sinister respects. She brings want of things neces­sary to her family by her wastefulnesse, brauery, and idlenesse. She contemnes her naturall and le­gall kindred, lifts vp her selfe aboue her equalls, disdaines her inferiours, dishonours her place by an ouer-loftie or an ouer-base and contemptible behauiour in the same. She alienates the hearts of Gods people from her, by neglecting the offices of courtesies and helpfulnesse. She declines and vnderualewes the most searching meanes of Sal­uation, the Word, Prayer, Conference, Repen­tance, Meditation, Sacraments; in a word (accor­ding to Saint Ambroses Aliud est timere quia peccaueris, a­liud timere ne pec­ces. Et ibi est for­mido de supplicio, hic solicitudo de praemio. Epist. 84. tum. 3. Est quem ti­mor Dei ligat, qui non expauescit ad vultus hominū, sed ad memoriam ge­hennalium tormen­torum. Et hic qui­dem peccare non metuit, sed ardere. S. Bern. de Tripl. Coberent: Vincul. &c. Es. 33.14. Distinction) she feares hell torments, because shee hath sinned, but shee feares not Gods displeasure, lest she should sinne, and therefore shee liues and dies in worldlinesse, wantonnesse, pride, hatred, variance, emulations, wrath, strife, reuenge, impatiencie, gluttonie, or some such darling sinne: and tell me (Beloued) if such a woman not beautified and adorned with re­ligion and the feare of the Lord, be worthy to bee praised of the Lord? I am sure the ancient FathersTertul. de Habit. Mulieb. & de Cul­tu Foem. tom. 2. S. Cyprian de Discipl. & Hab. Virg. to. 2. Greg. Naz. aduers. mulier: Ambitiosè se ornantes. to. 2. S. Ephraem aduers. improbas mulieres. tom. 1. if his workes. Riuet. l. 3. c. 21. declaime bitterly against her filthy heart, false haire, adulterate paintings, naked breasts, new­fangled fashions of superfluous, monstrous at­tire: & the holy Scriptures^b vilifie her to her face, threatning her (notwithstanding all her other or­naments [Page 7]and excellencies of nature, art, policie, preferment,) that without this Feare of the Lord, it shall not be well with her, Eccles. 8.13. The Lord will come neare to her to iudgement, he will be a swift wit­nesse against her, Mal. 3.5. She shall leaue her memorie to be cursed Eccles. 23.26. Prou. 10.7., and her reproach shall not be blotted out, she shall be counted vngodly of all Eccles. 26.25., more bitter than death Eccles. 7.26.. As rottennesse in her husbands bones Prou 12.4., As spittle Eccles. 26.21., yea As a Dogge Eccles. 26.25., and at last she shall be cast into hell fire, Salua Ventâ, without pardon from God, because (saith Tertullian Sic ergò & ipsi, saluâ ventâ in ge­hennam detruden­tur, dum saluô me­tû peccant. De poe­nit. c. 5. Reuel. 21.8. & 22.15.) she hath sin­ned Saluo metû, without any feare of God.

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

This glorious description of a woman fearing the Lord, is not mine (Blessed Brethren) but the Scriptures, wherein I finde; 1. The cause of her Feare to be not Selfe-Loue^a, but the Loue of God; not the spirit of Bondage^b; but the Spirit of Adoption: 2. The Obiect of her feare to be not the precepts of men^c, but the Commande­ments of God^d: not his Threats only^e, but his Promises also^f: not his Anger only against sin^g, but his Mercy also in Christ^h: not his Presence only, as a Reuenging Iudgeⁱ, but his Forbearance also as a louing Father^k. 3. The workings of her Feare to be in the heat of temptations and af­flictions, [Page 9]not DespairingIer. 17.17. Eccles. [...].28.; but Beleeuing the for­giuenesse of her sinnes, not Limiting God to the present danger; butPsal. 33. [...]8.20. Eccles. 2.7. waiting for his mercy, not Distrusting his Prouidence; but hoping for GoodPsal. 115.11. & 56.3. Eccles. 2.9: not Murmuring against him; but prai­sing Him, and praying vnto Him1 Cor. 10.10 Psalm. 22.23. Act. 10.2., yea (which is the proper Act of her Feare) not Louing any sin, but hating and eschewing all sinExod. 20.20. Ec­cles. 15.13. Prou. 8.13. & 16.6. 2 Tim. 1.7. 1 Ioh. 4.18. Hos. 3.5. Psal. 97.10. I [...]r. 4.18. & 2.19., not out of a slauish terrour of punishment; but chiefly be­cause it is Sinne, an Infinite euill, and because an Infinite Good God, whom she loueth (saith Saint Augustine) is offended by it, though she should ne­uer goe to Hell-fire to be punished for itVerò- [...]hristia­nus—profic [...]d [...] per­ueniet ad tal [...]m a­nimu [...], vt plus amet Dominum quàm ti­m [...]at Ge [...]nam: [...]t etiamsi dicat illi Deus, vtere del [...]ise carnalibus sempi­ternis & quantum [...]otes; pecca, nec mo­rieris, nec in Ge [...]e­nam mitteris, [...]ed mecum tantummo­do non eris: exhor­res [...]at & omninò non p [...]cet, non iam vt in illud, quod timebat non incidat, sed ne illum quem sic amat, offendat. De Catechiz. Rudib. cap. 27. tom. 4. fol. 912..

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

It is true indeed, as Feare is opposed to D ffi­dence, Luke 1. So she serues God without a Di­strustfull Feare all the daies of her life; because of Gods continuall presence with Her^r, continuall mercy towards Her^s, continuall power^t ouer [Page 10]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 inuinci­bleMatth. 10.28. Deut. 28.58.; of his Wisdome, which is infallibleEsai. 29.15, 16. Psal 50.21.; of his Mercy, which is compassionateEsai. 43.25. & 63.9. & 49.13, 15.; and of his Iustice, which is inflexibleEsai. 42.14..

It is as true also (which Gerson and others haue obseruedDe diuersis ten­tat. Diaboli, part. 3. M^r. Greenham 5. part, among his Rules for an Af­flicted minde.) that many times a Deuout Soule is so disquieted with a slauish Feare of the Aduersary; that she feares lest she hath not any true Feare of Gods Maiestie; but yet (B. B.) say the Pelagian what hee can to the contrary, such is the Euerla­stingnesse of Gods LoueEsai. 54.8, 9, 10. c. 49.15. Ier. 31.3.36. c. 33.20, 21. Ioh. 13.1. Rom. 8.38, 39. Mat. 12.20. Esai. 42.3., MerciePsalm. 103.17. 2 Sam. 7.15., and Coue­nantPsal. 89.28, 34. Esai. 55.3 c. 59.21. Ier. 32.40., the Vnconquerablenesse of his PowerIoh. 10.29. Iude vers. 24. 1 Pet. 1.5. Esai. 26.4. Psal. 80.17. Manus Dei est ista, non nostra vt non discedamus à Deo, manus, inquā eius est ista, qui dixit, Timorem [...]e­um dabo in cor eorū &c. S. Aug. de Bo­no perseuer. c. 7. to. 7. Ier. 32.27., the Immortality of his Word^f, the Certaintie of his Promises^g, the Efficacie of Christs Spirit^h, Prayerⁱ, Merits^k, and of Faith in them^l; yea such is the durable vigour of this sauing Grace of the Feare of the Lord ^m, 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 [Page 11]Loue, and loue him in feareAbsit enim vt ti­more pereat amor, si castus est timor. S. Aug. in Psal. 119 tom. 8., that as in the midst of Gods not Consuming, but Consummating Anger (for so Saint Augustine Est ira consum­mationis, & est ira cōsumptionis, (nam omnis Vindicta Dei, Ira dicitur) sed aliquando ad hoc vindicat Deus, vt perficiat: aliquan­do ad hoc vindicat, vt damnet. Idem in Psal. 58. to 8. s. 599. calls Gods An­ger towards the Godly) shee can see the yerning and relenting Bowels of a Compassionate Father, so in the height of Satans Terrifying iniections, she can shunne and abhorre Gods Displeasure—Qui glutine Deo conglutinatur, id est ch [...]ritate— terribilius & hor­ribilius ipsâ Gehen­na iudicat, in re le­uissima vultū om­nipotentis scientèr offendere. S. Bern. de Tripl. Cohaeren. Vincul., more than all other miseries of Punishments, and therefore in what state soeuer she be of Consola­tion or Desertion, shee is still the same Woman, Timens Dominum, Fearing the Lord.

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

For if any thing, so rare and excellent a Grace as the Feare of the Lord is, should moue vs to affect it, and labour for it, The Reason especially being found in so weake a Vessell as a Woman is1 Pet. 3.7. Vi [...] ita{que} nominatus est, quod maior in eo Vis est quàm in foe­mina, & hine Vir­tus nomen accepit. Item Mulier à mol­licie est dicta—velut Mollier. Lact. de Ops. Dei. cap. 12.. For I could tell you, there are more Michals 1 Sam. 18.21. & 25.41. than Abigails ^s, more Iezebels ^t than Sarah's ^u, more proud Vasthy's ^x, than humble Esthers ^y, more Fearefull women, than Women Fearing the Lord; and therefore the rarer such Phoenixes are (as S. Ierom calls them^a) not One to be found by wisest Salomon ^*, among a Thousand, the greater is her praise that feareth the Lord ^b.

Then I must tell you, that euery Feare is not commendable. Not that Feare which is Hypocri­ticall, for this is Superstition, when men feare the Feare of IdolatersEsai. 8.12 Col. 2.20.. Not that feare which is Worldly, for this is wicked selfe-Loue, when men feare Men2 Tim 3.2. Mat. 10.28. Qu [...] an m [...] D [...]minat [...]r, [...]si De­ [...]solus? Q [...]s [...]ste, a [...] [...]ll potius metum co [...]e [...]an [...] &c. Tertul ad [...] rs. Gnost c. 9 tom. 3. Losse of Goods, Fire and faggot, more than God the Onely Soucraigne Comman­der of the Soule, the Only Dreadfull Threatner of euerlasting Burnings. Nor that feare which is Ser­uileTim [...]r S [...]uilis n [...] est Virtus, quiali­cet mala d [...]clinari sa [...]iat: non tamen hoc sac [...] bene, id est saud ibiliter; immo eruilitèr et brutali­ter, videlicet solo met [...] serae, ita enim o [...]cupat animum & intentionam timen­tis, vt oraculos cordis ad solam poenae eua­sionem habeat &c. Paris. de Virtuti­bus, fol. 81. lit. H. & Paludon. l. 3. d. 34. q. 3. or adulterate—Coniun qu [...] a­dultermum animū gerit, etiam si timo­re viri non adulte­rium perpetrat: ta­men quod deest [...]pe­ri, inest voluntati. C [...]ta verò aliter ti­met. nam & ipsa times virum; sed caste. Deniq, timet illa, no vir insestus adueniat, ista ne offen­sus abscedat. S. Aug. epist. 120. c. 21. [...] 2, for this is no Vertue proues Paris. when men seare the Euill of Punishment on­ly; not the Euill of Sinne, as an Adulteresse feares the Comming home of her Husband; but feares not the Committing of Adultery. Nor is that feare commendable, which is Distrustfull or Im­moderate like Ruben as Gerson ^g 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 ^h. It is a Faithfull feare trusting in [Page 13]GodPsal. [...].11 & [...].11. Esai. [...]0.10., and making Him her Feare, Esai. 8.13. and her Hope too in the Day of Euill, not without this seruent Prayer vnto Him then: Be not thou a Te [...] ­rour vnto me, ler. 17.17. A chast and Cleane Feare Psal 19.9., Cleansing from all filthinesse of the flesh and Spirit 2 Cor. 7.1.. A Reuerent and Godly FeareHebr. 12.28., Preparing the heart, Humbling the Soule in Gods sightEccles. 2.17. & 21.6., Trem­bling at his WordEsai. 66.2. Eccle. 2.15., not Disobeying it, Eschow­ingIob 1.1. euill, Working righteousnesse and Giuing much almesAct. 10.35, 2, [...]. Eccles. [...]5.1.. A Blessed Feare it isPsal. 112.1. & 128.1, Blessing them that haue it, Blessing the Lord that giues it, Praising Him and saying: That his Mercy endureth for euer Psal. 135. [...]. & 118.4. & 22.23..

Lastly, it is an Euerlasting Feare, euer encrea­sing1 King. 18.3 12 To [...]. 14.4., and Enduring for euer Isal. 99. Reuel. 7.10, 11. & 19.1, 3, 4, 5, 6., though not in re­spect of the Act of Declination or eschewing of sinneBonau. lib. 3 d. 34. q. 3. p. 89. Tho. Aquin. 22 q. [...]9 a. 11., because in Heauen there is no feare of sin­ningIn coelo, vbi non est peccatum G [...]o [...]a est & perpetua laus & indefessae praeco­nia. S. I [...]rom. ad Therdoram. Epi­taph. Lucinij. Timorem Offensae & Timorem Paenae. Glo­ria Pacriae pro [...]ter co [...]am im­ [...]ersectionem no [...] ­ [...]it [...]. In tut [...] [...]m e [...]m [...]s et [...] [...]oe [...]ae et a [...] offe [...]ae. Pari [...]. [...] Virtutibus, lit. A. F.; yet in respect of the Act of Celebration or Reuerencing God, because there the Saints doe nothing else; but still Giue Glory to Him, and Worship Him with humble Acknowledgement of their owne Vnworthinesse, Psal. 19.9. with Re­uel. 4.10.11.

Now (Honourable and Beloued) though I haue set nothing at all besides this Heauenly Manna be­fore your eyes; yet your full Soules must not Loath it. For if that only is to be praised which is excellent^a, then (by your leaue) I must stand some­what longer vpon the Excellencie of this Feare, before a Woman can be praised that hath it.

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

Lastly, this is an Excelient Feare, because it is A fountaine of Life Prou. 14.27.: wherefore? To driue away Sinnes Eccles 1, 21., Sinnes which haue beene committed by Repentance (saith S. Bernard) and Sinnes where­to we are Tempted, by ResistanceTimor Domini expellit peccatum, sine quod iam admissum est, sine quod tentat intrare. Expellit sanè illud quidem poenitende, hoc. Resisendo. Serm. de Diuers. Assect.; and yet this is not all the Excellencie of this Feare: For it is A fountaine of life also: To Cause vs to finde fauour at our Deaths ^c; and which is more, Such an Excel­lent Feare as will make vs Not feare, nor be afraid ^d. Whereupon Saint Augustine ^e concludes for my purpose: Dis [...]at timere, qui non vult timere: Discat ad tempus esse Solicitus, qui semper vult esse secur us. Let him learne to seare, that would not feare: Let him be wary and cautelous for a time, that would be happie and secure for euer. Tertullian giues the [Page 16]reasonNam q [...]i praesu­mit, minus veretur, minus p [...]ae [...]auet, plus periclitatur &c De Cultu Faem. cap. 2. & de Pae­nit. cap. 6. —Vo­to te timere & non timere, praesu­mere. & non praesu­mere, timere vt pae­niteas, non timere vt praesumas, P [...]r­ro praesumere ne deffidas, non prae­sumere ne torpescat. [...]er. [...]p. 87. ad Oger., because if We feare to Offend, by Fearing we will take heed, lest we Offend, and by Taking heed, we shall be in safetie; otherwise if wee pre­sume and be not alwaies watchfull ouer our hearts lest thev oftend, we cannot be Saued Prou. 4.23. Ier. 4.14, 18. & 16.10, 11, 12. Es. 55. 7. Mat. 15.19. Nec sufficit non egisse a­liquid imptum, si mete cogitatur im­pietas. S. Hilar. in Psal. 65 fol. 424., Ier. 4.14. Qui solicitus est, is verè poterit esse securus: He that is not ouer-hold on his owne strengthProu. 28.26. Rom. 7.18 & 11.20.; but con­fident in ChristPhil. 4.13. 2 Tim. 2.1. & 4.18. Eph. 6. 10. 2 Chron. 16.8, 9. et 20.12. Deut. 6.3, 4. Quicquid est circa te v [...]l in te unde possis praesu­mere, abjicea a t [...], & to [...]a praesumptio tu [...] Deus sit, illius indi­gens esto, vt implearis &c. S. Aug. in Psal. 85., and liues not securely in the mi­nion-delight of any knowne sinne; but stands in such continuall awe of Gods Presence, Precepts, Promises, Threats, that he dare not so much as once make any offer of incurring his Displeasure by the impenitent Allowance of any sinne in his heart^k, 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^l may be truely secure of Perseuering in Grace here; and of being Glorified hereafter^m, 1 Thess. 5.15, 24. Once more and I haue done. Is not that an excellent thing that is for the Good of them that haue it, & of their children after them? Riches, Honour, Beautie, Policie, these and the like are not oftentimes so, as we see by woefull ex­perience in Nabal, Haman, Absalom, Achitophel; but the feare of the Lord is euer so, for the Good of them that haue it, and for their children after them, as the [Page 17]Prophet saith, Ier. 32.39. and God himselfe before him, Deut. 5.29.

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

Ipsa Laudabitur: She shall be praised.

II She shall be so;The thing pro­mised. In what re­spect to Ipsa. but may not that labour be spa­red? For a man would thinke, she hath been prai­sed all this while; because Godly Feare, the Grace of God in Her, and the onely cause of her Praise, hath beene alreadie so much commended vnto you? No (Beloued) my Text (you see) applies [Page 18]and appropriates this praise to Ipsa, Her own Per­son, by vertue indeed of the Feare of the Lord. For were it not for that, it were better Contemning Her, yea ContendingPro [...]. 28.4. & 14.24 & 17.15. Eccl. 10.23. 29 Tho. A­quin. 22. q. 115. a. 2. Corp. with Her, than Com­mending Her, because that is a constant marke of the Godly to Contemne the vngodly, Psal. 15.4. This, of the wicked to Praise the wicked, to Blesse the Couetous, whom the Lord abhorreth, Psal. 10.3. It is not her Friendship, no nor Carnis bona (as Saint Ierom E [...]o carnis bona quae se [...]per & ips­ [...] contempsit, in ani­mae landibus [...]o re­quiram—ad He­liodor. Epitah. Ne­pot. calls them) the Good endowments of the flesh, can priuiledge him from a Curse, if so be, he praise her without or aboueProu. 27.14. Vox autem grandis, laus excedens m [...]nsurā Meritorum [...]i [...] in­tellig tur—Paris. de Moribus. fol. 123. lit. M. her Deserts, Prou. 27.14. Onely the feare of the Lord, with the excellent fruits thereof, is Gods GiftEs. 26.12. 1 Cor. 15.10. & 12.6. Phil. 2. 13. Ier. 32.40., for which (saith Fulgentius Laudari in [...]onis o [...]eribus debes; sed in eo quod operaris, hominū laudes ex­pectare non debes—Deus Laudetur in operibus tuis. De statu Vidu. ad Gal­lam epist. 2. Si qua sane in Sanctis dig­na laude vel adme­ratione intueor, cla­râ luce veritatis discutiens, profectò reperio Laudabilem siue Mirabilem ali­um apparere atque alium esse, & Lau­do Deum in Sanctis eius. S. Bern. Ser. 13. in Cant.) she ought, and he may safely commend her, because then, not shee; but Gods Grace in her is Praised, Ephes. 1.6. Yea then, not she, but God himselfe is Glorified in Her, Gal. 1.24.

But what? is not She Praised, when Her Hus­band, Her Children, Her Kindred, Her Friends, Her Attendants, Her Wit, Her Wealth, Her Beautie, Her Nobilitie, or all these and the like of Hers are commended? Yes, all these come very neere Her, and mutually receiue lustre and emi­nencie from this Godly Feare; but they are not Ipsa, Her selfe, that is,^g principally Her Soule truely Generous, and ennobled with the Feare of the Lord. Vntill such an Humble Soule be found in Her, She is not She, that shall be adorned with the Garment of praise, Esai. 61.3. Therefore Saint Ie­rom [...] Nihil in illâ laudabo, nisi quod pr [...]prū est. S. Ierom ad Princip. And so of Paula he saith. Nihil laudab [...]mus nisi quod proprium est. & de purissimo sanctae mentis fonte profertur. Id. ep. ad Eustoch. Nam cum omnia opera sua laudauerit Deus, cae [...]um, terram &c. vbi ad Hominé [...]etum est, solus non videtur esse lauda­tus propter quem omnia generata sut. Quae igitur causa est, nisi forte ea, quia alia in specte sunt, Homo in oc­cuito? quia aliorum Gratia foris, hutus intus est. Aliorum in Natiuitate, [...]u­ius in Corde.—Ideo ergo homo non an­te laudatur, quia non in forensi pelie; sed in interiore Ho­mine antè probandus, sic praedicandus est. S. Ambros. Instit. Virg. cap 3 tom. 1. [Page 19]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 First, what praise she shall haue. What Praise she shall haue. The Extent of Laudabitur. tum cil, solus non videtur esse lauda­tus propter qu [...]m omnia generata sut. Qu [...] igitur causa es [...], nisi forte ea, quia alia in specie sunt, Homo in oc­cu [...]to? quia aliorum Gratia foris, h [...]ius intus est. Aliorum in Natiuitate, hu­ius in Corde.—Ideo ergo homo non an­te laudatur, quia non in forensi peli [...], sed in interio [...] Ho­ [...]ne ante probandus, sic praedicandus est. S. Ambros. Instit. Virg. cap 3 t [...]m. 1. 1. Euen that (which being true) is euer accompanied with Dea­rest Loue to her personⁱ. 2. Highest estimation of Gods abundant graces in Her^k. 3. Frequent Commemoration of them^l. 4. Moderate La­mentation at her Death^m. 5. Solemne Funerals according to the Dignitie of her placeⁿ. 6. And aboue all, with precise imitation of her excellent Vertues^o. All this Honour God allowes Her, that honours Him with His Feare^p. But because all Praise is properly in Words (as the Schoole­man teacheth^q) and better words shee cannot haue to praise Her, than God himselfe speakes^r, 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 [Page 20]One of his ExcellentPsal. 16.3., Hidden OnesPsal. 83.3.: for one of his Iewels, which hee will make vpMal. 3.17.: for His Daughter2 Cor. 6 18,, His SisterCant. 4.9., His MotherMatth. 12.50., His SpouseHos. 2.1 [...]., His LoueCant. 2.10., His DoueCant. 2.14., His FaireCant. 2 13. one, as Faire as the Moone, as Pure as the SunCant. 6.10.: as the Moone by inherent, and as the Sun, by im­puted Righteousnesse. To her Husband she shall bee commended, as the Louing Hinde and plea­sant RoeProu. 5.19., the Desire of his eyesEzek. 14.16. Eccles. 36.22.; An Helpe like vnto HimselfeGen. 2.18. Eccles 36.14.; His CompanionMal. 2.14.; for A Pillar of restEccles. 36.24. so that He shall haue no need of spoileProu. 31.11.; for a Good PortionEccles. 26.3.23., a speciall Fa­uourProu. 18.22. and Gift of the LordProu. 18.22.; a Double GraceEccles. 26.15., Doubling the number of his DaiesEccles. 26.1., Fatting his bonesEccles. 26.13., and making him knowne in the Gates, when he sitteth among the Elders of the LandProu 31.23.: for a Tower against Death vnto himEccles 16.22.: A greater Blessing vnto him than either House or Inheri­tanceProu. 19 14., Aboue children and the Building of a Ci­tie to continue his NameEccles 40.19., yea for a Crowne vnto her HusbandProu. 12.4. Non annulus, non tor­ques aureus, non monue; sed Gorona. Cartw. m Prou., not a Gold-ring on his finger; nor a chaine of Gold about his necke, nor a Brouch in his hat; but for a Crowne vpon his h [...]ead (an Or­nament more conspicuous and eminent than the former, the Principall Ensigne of PrincesPsal. 21.3. Esth. 2.17.) gra­cing him that hath her, as much as a Crown doth Him that weareth it: so that there is none aboue her, that feareth the LordEccles. 25.10., None greater than she, not Great Men, nor Iudges, nor PotentatesEccles. 10.24.: Her Grace is aboue GoldEccles. 7.19.. Her Price is farre a­boue RubiesProu 31.10.. Her Continent minde cannot be valewedEccles. 26.14.15., and by reason of Her, her Husband [Page 21]is a Blessed ManEccles. 26.1., Not like other menEccles 36.23. Sa­ne Muuere igitur Homn non habet Leudem, in Mulie­re praedicatur, &c. S. Ambn. s. Iastat. Ʋirg. cap. 3. tom. 1..

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

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

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

Lastly, because all the Essentiall Glory and Fairenesse, which is to bee found in the whole Church, The Woman cloathed with the Sunne Reuel. 21., as [Page 22]that of Iustification & Sanctification &c. belongs to euery Member of the ChurchGal. 3.28. Ephes. 4.15.16. C nt 2.10.—Cum ipsos cogita­tis amantes, non v­rum & Faeminam, sed verbum &c. A­niman sentatis, o­portet. Et si Chri­stum & Ecclesiam di [...]ero, idem est, ni­si quod Ecclesiae no­mine non vna Ani­ma, sed multarum vnitas, vel potius vnanimitas designatur. S. Bern. s [...]rm. 61. in Cant., and cōsequent­ly to euery Woman fearing the Lord, therefore to Gods people she shall be commended, as one of the Hands of the Church dropping with sweet smelling Mirrhe Cant. 5.5. As the Curtaines of Salomon Cant. 1.5.; As a Lilly among thornes Cant. 2.2.; A Garden inclosed: A Spring shut vp. A Fountaine sealed Cant. 4.12..

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

But first of the Time.

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

1. Not only because it is safest praising Her as a Master of a ship is (saith S. Ambrose ^p [Page 23]is safely arriued in the Hauen, past all danger of shipwracke: or growing more proud by her praise (which many Liuing doe) as Herod for oneAct. 12.21, and that Philosopher for another, whose soule being before no bigger than a mans finger, became so pust vp and swolne with others commending him, that (as Arrianus reports) it grew greater than two CubitsArrian. Epict l. 3. c. 2.

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

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

The best Time then for commending Her is yet to come, III and that from Him who can best doe it;Of whom shee shalbe praised. [Page 24]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 propertie2 Kings 9.11. Act. 24.5. & 26.2 [...]. Neh. 6 13. with many disgrace­full censures to dimme the glory of the children of Light, spitefully to aggrauate their tender frail­ties, rather than to commend their vnreproueable Graces. So of old they scourged the Primitiue Christians with their viperous, virulent tonguesTert. Apolog. c. 7. &c. Arnob. aduers. Gent. M. Faelix in Octau.; but as Saint Ierome thanks God that He was coun­ted worthy to be hated of the worldGratias ago Deo meo, quod dignus sum, quem mundus oderit. S. Ierom. A­sellae.; so should euery good man and woman, not much trouble themselues for the vniust censures and disconcerts of witlesse and worthlesse prophanenesse; but ra­ther (as Paulinus Ephes. 5.15. Phil. 4.8, 9. 2 Cor. 8.20. 1 Pet. 2.12. Heb. 11.39. Eccl. 41.12. Nec ex nobis scin­tilla procedat, per quam aduersus nos sinistrae famae flam­ma confletur—Nos idagamus, vt malè de nobis nemo loqui, absque Mendacio possit. Paulin. epist. ad Celant. exhorts) haue more regard to their good name, lest any sparkle or appearance of euill truly proceed from them, whereby any flame of euill report may be kindled, and so to liue, that none may speake euill of them without lying. For mangre the malice of all Sensualists, the Time will come, when euery man and woman that feareth God, shall haue praise of God1 Cor. 4.5., 1 Cor. 4. which is the best praise, when all is done2 Cor. 10.18. Iob. 12.43., 2 Cor. 10. Yea (Beloued) that you may not count the Lord slacke concerning his promise2 Pet. 3 9., Saint Iames tells you, This comming of the Lord draweth neere Iam. 5.8, 9.: Behold the Iudge standeth at the doore, He is readie to iudge the Quicke and the Dead (saith Saint Peter 1 Pet. 4.5.) readie to commend them, whom the world hath con­demned; and to condemne them, whom world­lings haue commended: readie to reueale vnto the [Page 25]whole world the good workes of the godly, Hono­rifico pietatis testimonto, with an honourable appro­bation of their blessed godlinesse; & also to reueale vnto the whole world the wicked D [...]eds of the vn­godly, Manifesto impietatis vituperio, with a publike, and open, vncontrouleable Discommendation of their cursed wickednesseMat. 25. [...], [...].: yea the Iudge is ready to turne Laudabitur into Laudatur, her praise wor­thinesse that feareth Him for euer, into euerlasting Praise; so that should her Husband and Children faile to praise Her, which yet they do not, for they commend Her in the 29. verse of this Chapter, saying: Many daughters haue done vertuously; but thou excellest them all Prou. 31.2 [...], 29.: or should the Godly cease to praise Her, which they will neuer do either here or in HeauenCant. 6.9.. Here Her remembrance is so sweet in all their mouthes, that they say:Eccles. 39.10 44.15. 49. [...]1. 40.11, 46.11, 12. Let her Memory be blessed: Let her bones flourish out of her place; and Let the name of Her that was honoured be continued vpon her Children [...]: or should Her owne workes giue ouer praising Her in the Gates, which they are forbidden to doe, vers. 31. of this Chap­ter, yet God himselfe will haue Her workes follow her to Heauen Reuel. 4.13., and Accepting of Her Gen. 4.4. Act. 10 35.1 Pet. 2., and Them [...] by Christ Iesus Hebr. 13.15. Hee himselfe will praise Her, that hath made Him Her Feare Esai. 8.13., Her praise Deut. 10.21. saying: Well done thou good and faithfull seruant, thou hast beene faithfull ouer a few things, I will make thee ruler ouer many things, Enter thou into the ioy of thy Lord Matth, [...].. Where it is best to leaue Her, euen with her Lord, taking more ioy (as a Schoole-man teacheth tru­ly) in praising Him, than in contemplating her [Page 26]owne praise, in Glorifying God, than in her owne GlorificationPerfecta Dei lau­datio magis animā perficit, quàm Dei fruitio, quia magis laetatur is Gloriâ & plus gaudebit de Dei gloriâ & & hono­re, quàm de suâ Glorificatione, & p [...]s i [...]cundabitur in laudando Dominū, quam in considera [...] ­do proprium bonii. Bonau. l. 3. d. 1. q. 1. p. 66. A s [...]lm. Pro­solog. c. 15. & 26..

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

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

Suruey then (if you please) as briefly as you wil, [Page 27]the seuerall workings of Her Godly Feare.The workings of Godly feare in regard of Her: Husbād

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

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

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

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

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

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

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

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

And should I be silent, yet Her Oratory in her house hereby, this Church too (a part whereof her Zeale together with her Honourable Hus­bands Loue to Gods House newly erected) that Closset also of Hers in Truro, yea euery place al­most would speake aloud of her constant reading, hearing, meditating on the Word, solemne Hu­miliations, solitary conferences with her God, ser­uent [Page 29]prayers and ciaculations, which (as the swee­test incense) shee euer and anon sent vp to the Throne of Grace for the pardon of her sinnes, the fauour of God, the spirituall Good of her Dearest Husband, Children, and Gods Church.

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

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

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

But to stop the current of them a little longer. Begin we with Gods mercifull preseruation of Her in London from the noysome Pestilence;Thākfulnesse for Deltue­rance from the Plague. because she acknowledged it (as was meet) with humble ThankfulnessePsal. 91.7.50.15.33.1. And then remember, that vpon Her returne home, being summoned by sicknesse, by and by she set her House in order, like Hezekiah; She spake to the Hearts of Her Children, Friends, and Seruants, that were then about Her (like Ia­cob) by putting them in remembrance of Her De­parture and their Duties: She hungered and thir­sted [Page 31]after the Body and Bloud of Her Dearest Sa­uiour,Worthy recei­uing the Sa­crament. which shee receiued with Due Examinati­on1 Cor. 1.28 of Her Knowledge, Faith, Loue and Repen­tance, with reuerent Gesture, heartie Thankful­nesse, deuout Attention, and very Fruitfully to the greater strengthning and refreshing of Her Soule then trauelling for the other Life.

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

For what though shee were (as Sicke folke are commonly [...] Eurip. Orest more Passionate than others,Passionatnesse by reason of Spiritual and Bodily Diste­per. yea than Her selfe in Her health, yet if God iudgeth not according to the strange Effects and Symp­toms of Her sicknesse, not according to the short moment and violent passions of Her Death; but according to the holy Actions of Her Health, the former Affections of Her Heart, and the Generall Course of Her LifeM^r. Greenham. 1. Treat. for Af­flict. Consc. fol. III. part 2.; then it is our Dutie, not seuerely to censure her passionatenesse, who by reason of the parching Feauer of the Spirit, as well as of the Body, was disquieted in her Imagination (as the Physitian of the body could discerne) though not in her Memory. Consider therefore O Man (as that excellent Physitian of the Soule aduiseth theeId Of Death. fol. 9. part 1.) if thou canst beare with a fraile Body, that thou must much more beare with a fraile Minde and Body too. Consider also O Man, that this her Pettishnesse did more wound her to the heart, than any iniury thou cou'dst presse her with. Neither doe I speake this to nourish passion [Page 32]in any, or to proue her Anger to be SinlesseVitemus ergò aut temperemus ira [...] ­d [...]m: ne sit eius a [...]t in Laudibus excep­tio, aut in [...] [...]aggerati [...]. S. Ambr. [...] lib. 1. cap. 21.; but to be a lesse Sinne, because her Spirituall and Bo­dily Distemper was so great, or rather because her Faith quenched the flame of this fiery passion in Christs Bloud, resolued and melted her heart into many penitent Teares afterwards.Repentance for the same. Oh, said she to me, (pressing her with Dauids example, Psal. 131.) In my Health I could digest any [...]niury, and dee­med it base and vngodly, not to be able to doe so; but now (I know not how) me thinkes I am ouer­tender in bearing them. I am impatient indeed, and then I weepe for my impatiencie. For I know (as she her selfe vrged) The wrath of Man doth not accomplish the Righteousnesse of God. Iam 1.2. Psalm. 4.4.

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

Her Agonie.But aye me! me thinkes I now heare her groa­ning vnder the dolefull pangs of Death, vnder those pangs of which shee had foretold saying: I shall suffer much more ere I goe hence. And can any haue the heart to heare her groaning pangs, without renting his owne heart from his darling pleasure? without lamenting his owne sinnes, which vnlesse he forsake betimes, will bring him to euerlasting BurningsEzek 18.13, 30.? or without learning to compassionate euery weake one, to assist any one yeelding vp the Ghost, because (as Saint Ambrose giues the reason— Si quem vide­rimus paupere mo­riturum, sumptu iu­uemus, & dicat v­nusq [...]sq, nostr [...]m: Benedictio moritu­ri in me veniat: Si que v [...]derimus de­bilem, non desera­mus, si quem in ex­tremis posit [...], non relinquam [...]. S. Am­bros. de Bono Mort. cap. 8. [...]om. 4. the holy Peophet Iob desired [Page 33]the Blessing of one, that lyes a Dying: Benedictio morituri, in me veniat: Let the blessing of him that is readie to die, come vpon me!

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

And though we saw her afterwards mouing her lips; but heard not her Voice, no more than they that were at Saint Ambroses Death did heare his Voice; but only saw his lips mouePaulin. in [...]. Ambros Vita.; yet we must not thinke The Spirit of strength Esai. 11.2., of Prayer and Grace Zach. 12.10, is then onely strong, when we heare a Dy­ing Saint pray, because Christs Spirit cries in [Page 34]Gods Children, Abba, Father Gal. 4.6. with Vnutterable GroaningsRom. 8.26. which we cannot heare, and there­fore I doubt not, but this Elect Lady cried loudest in Gods eares, when we heard not her words; and why may we not thinke now, our sinnes hindered vs from hearing them? I am sure, heretofore she hath spoken againe and againe many Heart-pier­cing speeches to deterre from Sinne, and to allure to Holinesse of Life. If she be not hearkened to now, henceforth wee shall heare Her speake no more.1 Tim. 5.2 [...] I charge you therefore before God and the Lord Iesus Christ, and the Elect Angells: you (I say) I charge whomsoeuer shee hath iustly reproued for any Sin, that you forsake those Sins; and whomso­euer she hath zealously exhorted to holy Duties, that you performe those holy Duties, for hence­forth you shall heare Her speake no more.

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

Suffer not Her so to depart from you; I but let her euer liue in your breasts by Esteeming Her ve­ry highly in loue for Her workes sake,Imitation of Her Vertues. by Comme­morating Gods Graces in Her; but aboue all by Imitating her Faith and VertuesIdeo laude oris ad Hominem vti­mur, vt alios apud quos laudatur, in bonam opinionem, & Reuerentiam, & Imitationem ipsius inducamus. Thom. Aquin. 2 [...]. [...]. [...]. [Page 35]from you; because she is with Christ, which is best of all Phil 1.23.— [...] Christum [...]sdimus cum euocato [...] quos­que ab illo quasi miserandos non [...]quani­mit [...]r accipimu [...] Cupio, inquit Apo­stolus, recipitam [...] Ergo votum si alios conse [...]os impatient [...]r dolemus, ipsi consequi n [...]lumus. Tertul. de Patient. cap. 9. Temperet [...] ­n [...] Dilecti Gaudiu [...], m [...]itiam desolatorum, & tole [...] fiat nobis, q [...] Nob [...]scum non est, quia cum Deo est. Be [...] [...]; because she is Taken away, not from you; but from the euill to come, Esai. 57.1. From you shee is not Taken, but from seeing the plagues and mi­series of this wretched world, yea from seeing the future Deaths of you, Her Dearest friendsNon enim nobis er [...]ptus es, sed periculis.—rap [...]us est ne totius orbis excidia, mundi finem, propinq [...] [...]e­ra, &c. S. Ambros. de Obitu Fra [...]. fol. 17., for whom she would haue wept full bitterly; but you haue greater Cause, if you will heare S. Ambrose and S. Ierome comforting themselues in a like case, to ReioyceLaetandum est enim magis, qu [...]d talem fra­trem [...]abuerim, quàm dolendum, quòd fratrem amiserim. Illud enim munus, hoc [...]bitum est. Idem ibid. fol. 13. and to giue God thankesNon maeremus quod talem amisimus, sed gratias agimus, quòd habuimus, immo habe­mus. S. Ierom. Epitaph. Paulae., that you Haue had Her, nay that you Haue Her, if so be you follow Her good example, and represent her to the life by your Godly Life.

To conclude: I beseech you all (Blessed Bre­thren) Suffer not the Word of God, which you haue heard this day, for want of the Feare of God, which is The firmest foundation of Gods word Basis quaedam Verbi est T [...]or sanctus. Si [...]t enim simula­ebrum aliquod in Basi statu [...]tur—ita verbum Dei in Timore Sancto [...] statu [...]tur, forti [...]s [...]adi­catur, hoc est, in pectore timentis Dominum—S. Ambros. in Psal. 118. Serm. 5., II to vanish into aire, into nothing,Practise of Gods word. to rebound from your flintie hearts (as a shaft shot against a wall of AdamantIam. [...].22. Zach. 7.12.;) but in Gods Name, Let the Sword of Gods Spirit sunder euery one of our minion sinnes from our bosomes: Let Gods pretious pro­mise here of praising a Woman that feareth the Lord, feare vs from our strongest corruptions. At{que} vti­nam praeconia faeminarum, imitarentur viri. And I may well wish with Saint Ierome, that Men would emulate and imitate Women in their deserued at­tributions [Page 36]of PraiseS. Ierom. epist. ad Furiam Lastly, if you desire to know, III besides this motiue of obtaining Heauenly praise,Means to God­ly Feare. what other Meanes you should vse to get, keepe and in create such a godly Feare in you, then consider the examples of Gods dreadfull iudge­ments1 Cor. 10.11. Reuel 1 [...].7. on them, that Feare Him not, yea on Christ Iesus Himselfe pursued for our sinsEsa [...]. 57.11. & 53.5. Mat. 27.46. to the fulnesse of Bitternesse by the iustice of God, con­sider that first. Then remember your owne Deaths to haue them before youEccles. 3.14. Iob 7.1. Psal. 39.4. & 90.12., remember your strict Accounts to be made2 Cor. 5.10. Matth 12.36. remember the restlesse Terrour of ConscienceRom. 2 15. Reu. 6.16. which followes the im­penitent, and then or neuer you will Feare the Lord Greatly, IV as Obadiah and this Blessed Lady did. Be not deceiued (my Brethren) after all this Hea­ring,So Great a Feare as must feare vs from our Bosome Sinne. it is not a Little Feare will serue the turne.Psal. 18.23. P [...]o [...]. 8.13. For to Feare God but a little (as Fulgentius saith) is to contemne Him very much—Hunc si quis parum metuit, val­de contemnit—b. Fulg. de Myst. Me­diat. ad Trasim. l. 2. pag. 215.. It must bee at least so Great a Feare, as must feare you from your Greatest, your Sweetest Sinne whatsoeuer that be, else if you Die in itSi in solo vno pec­cato decesserit Ho­mo, irreuocabiliter mittitur in ignem aeternum—G [...]son. 2. p. de Mendicit. Spirit. lit. D & H. part. 3. without Repentance (which God forbid) your Worme shall not die, neither shall your fire be quenched, and you shall be, not a praise, but an Abhorring to all flesh, the last verse of the Pro­phet Esay with Iame, 2.10.^b, and EZekiel. 18. 10, 11, 13.

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

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