THis portion of Scripture, Right Worshipfull, Men, Fathers, and Brethren (all dearely beloued) in the best beloued Christ Iesus, is part of a Prophecie, see the first verse of the Chapter, and there­fore certaine; 2. Pet. 1.19. S. Peter cals it the sure word of prophesie, which came not by the will of man, but men of God spake as they were mooued by the holy Ghost. S. Paul chargeth vs that [Page] we despise not prophecying: either by vnbeliefe, or by an idle, fruitlesse hearing; a long Ex [...]rdium to prepare you. I shall not (and haue good reason to hope) I need not vse, hauing hitherto, found you as louing, willing, and attentiue hearers, as euer I spake vnto (God grant continuance with increase of practice) where attention will proue obedience to our Sauiour, and obedience bring profit with de­light, the matter carries its owne weight to procure entrance into the dullest eare; onely take heed how you heare this Prophecie which Salomon learned of his mother.

In the whole Chapter, you haue first generall directions for a good King, and in him, for any that truely feare God, and desire to order their life ac­cording to his word; and they are especially three, conteined in the nine first verses: First to deale iust­ly with euery one; Verse 8.9. Giue vnto God the things that are Gods; honour, glory, with vniuersall obedience; giue vnto Caesar, and with him to euery other man, what belongs vnto them, Iustice first na­med, because first in being and chiefe in working. by the Law of Nature, and Na­tions, rayse not your selues vpon the ruine of your brethren, vniust increase will consume the princi­pall: yet looke not so much vpon others, as to for­get your selues; Iustice like Charitie must begin at home; he cannot be acceptably iust towards ano­ther, in the acts of commutatiue, and distributiue Iu­stice; who is cruelly vniust to himselfe in neglecting the safety of his owne soule: defraud not your owne soules of spirituall food and tillage; to starue, or per­mit them grow needy; is the greatest Iniustice; sowe the seedes of grace, your soules require it, and [Page] you shall reape the haruest of glory; your Sauiour hath promised it.

Secondly to bee temperate in the vse of wine, Verse 4.5.6. Sobriety. and strong drinke; God commands it, nature requires it, common honesty cals for it; a customary drunkard, (whether by quaffing, or slipping in passiue or actiue drunkennesse, glorying in that shamefull practice, to lay others asleep) Tauerne-haunter, health-drinker, and destroyer, fights against all; giant-like in his alie. Metamorphosis, thinkes himselfe able to wage warre with nature, procures such a habit in it, as will not be remooued without great difficulty, for­gets God, his seruice, himselfe, wife, Children, soule and all: let all starue for bread, soe hee may haue drinke enough; makes himselfe vnseruiceable, and consequently a slaggering burthen, both to Church and Common-wealth, layeth himselfe na­kedly open to the fierce wrath of God Almightie, to all the danger and disgrace can possibly bee thought on: as by many wofull examples we haue seene in euery age: and finally looseth all his friends, good name, estate, health, and saluation, without speedy, and speciall repentance: read at your lea­sure, 1. Sam. 25.37, 38. Prou. 33.19.20, 21, 29. Prou. 30.31, 32, 33. Esay 5.22. 1. Cor. 6.10. Gal. 5 21. then consider how vile a vice drunkennesse is, and how hard to be left. Chastitie. This is first in intention, last in expression, as the subiect of the follow­ing discourse required.

Thirdly, to be resolute in resisting all the deceit­full baytes of feminine beauty; vnruly appetite, would betray our strength, and make vs yeeld at the sight of euery weake woman; did we not heare ano­ther voyce from heauen, Giue not your strength to [Page] woemen, nor your wayes to that which destroyeth Kings. It is reported that Alexander would not looke on the wife of Darius, least hee that had ouer­come many men should be shamefully vanquished by one woeman; one wanton eye may let in more ruines to the soule, then two hands can thrust out: gaze not on beautie, it is vanitie; listen not to the voice of fauour, it is deceitfull; let not your hearts be insnared with such knowne traps; the gaine of the flesh, is in this sense the losse of the soule: reade what is written: Prou. 2.18, 19. The house of a whorish woeman inclines vnto death, and her pathes vnto the dead: None that go vnto her; returne againe, neither take they hold of the pathes of life. She hath cast downe many wounded, strong men haue beene slaine by her, her house is the way to Hell, going downe to the Chambers of death. Prou. 7.26.27. When the Foxe saw many going, none returning from the Lions denne, he re­fused to goe for feare of like danger: Let vs hence learne to be wise, Foelix quem fa­ciunt, aliena pe­ricula cautum. least wee complaine too late. How haue wee hated instruction, and despised reproofe? how haue we disobeyed the voice of our teachers? and refused to incline our eare to them that instru­cted vs?

Secondly, wee haue in this Chapter an exact de­scription, and Commendation of a vertuous woe­man, beginning at the tenth verse: which I would commend to all that are, or desire to be good wiues: that you would peruse it once a weeke; not omitting set Tymes, for reading other parts of holy writ: my Text is the conclusion of it, wherein you may ob­serue with me,

[Page]1. The fading Condition of outward endowments comprised in,

• Fauour is deceitfull, and
• Beautie vanitie.

2. The lasting worth and dignity of inward grace, contained in,

• But a Woman that feareth the Lord shee shall bee prai­sed.

3. The dutie of all men, towards vertuous women, Exprest in the last words,

• Giue her the fruite of her hands, &c.

Wherein I shall briefly touch these particulars:

• 1. Who they are must be praised,
  • Woemen.
• 2. For what?
  • The feare of the Lord.
• 3. How they must be praised.
  • By the fruit of their hands, and their owne worthes.
• 4. By whom?
  • By their Children, Husbands, Neighbours; all are enioined to giue good woemen their due praise.

Of all which in their order, and first by way of Explication.

The censure of Nature and naturall endowments,

• Fauour is deceit­full.

Fauour, may be taken 2. wayes: first, for inward affection, which is a motion of the mind, stirred vp by the apprehension of some excellencie in the par­tie fauoured, as when wee say this, or that great man fauours vs, smiles vpon vs, loues vs entirely: then [Page] this fauour what more deceitfull? who can tell when hee hath it? or discouer a false heart vnder a flattering forehead? did not Cain commune with his brother, whom he meant to kill? was not Ioabs speech peaceable, when his purpose was to smite Abner? how sweet were his words to innocent Amasa? Art thou in health my Brother? when a sword was in his hand to free him from all disea­ses? Absalon inuites his brother Ammon, to feast with him, but the guest must be slaughtered by him: Iudas cries haile Master, when he came to betray the sonne of man with a kisse: What apish Com­plements, bowing, becking, scraping, the foolish froth of feigned loue, doe we behold amongst men? while there is no correspondencie betweene the heart and the hand? what promises haue wee had? what protestations haue wee heard? which haue proued abortiues, liuing and dying in the same mo­ment: who relyes thereon in these daies, builds on sandy ground. Beleeue them that speake out of ex­perience; trust not fauour, it is deceitfull: so true is that of the Psalmist, mens words may be smoother then oyle, when there is no truth in the inward parts: Or suppose one to haue it; who can tell how long he shall enioy it? health, and sicknesse, life and death, sun-shine and stormes, day and night change not so often, as this deceitfull fauour; to day wee may heare Iacobs voice, to morrow feele Esaus hands; the least error, rumor, or conceit of one, crushes this affection: rich words with an ayery issue, proclaimes the Parents folly. This fauour of wicked men and women, is nothing worth: like [Page] smoake to the eyes; or the reede of Egypt to the hand: what extremity of folly driues worldly Po­lititians then, or boone companions and good fel­lowes (as they are tearmed) to preferre it be­fore the fauour of God, to seeke more greedily for it then reconciliation with God in the blood of Christ?

The fauour of great men may be sought, preser­ued, good vse made of it, yet one dram of Gods fa­uour in Christ is more worth then the fauour of all the Princes in the World. Let mee be Gods fauo­rite, I care not whether the World smile or frowne; let others pursue this deceitfull fauour; but Lord, doe thou lift vp the light of thy countenance vp­on vs.

Secondly, fauour may be taken for outward pro­portion, in bodie, and face; ioyned with a iustly tempered complexion; when all the humours ma­nifest an equall power, without any selfe-ruining de­sire of dominion: this is the fauour here meant, and is deceitfull two wayes.

First actiuely, when it deceiues others, and that ei­ther in regard of iudgement, when men thinke woe­men to be such as they seeme to be, perfect for parts, beautifull, healthie, sober, chaste, temperate; there being indeede and truth not any one, but the sha­dow of these qualities in them: or in regard of loue, and liking, when men suffer themselues to bee en­snared with the very outward fauour; making Sense the guide vnto reason, and beautie the ground of their affection: Gen. 6.2.34.2. so were the sonnes of God deceiued in the old world; Sechem, the sonne of Hamor, [Page] Sampson with Dalilah; Iudg. 16. 2. Sam. 11.2. Dauid with Bathsheba, and many more in euery age: few eyes that haue not thus beene foyled; looking through these deceitfull spectacles, haue beene mistaken in their obiect. Ex­perience hath taught vs to tell you this, fauour is deceitfull; and least it should not be enough deceit­full of it selfe: there are certaine appurtenances which make it more deceitfull, as painting, perewigs, false eyes, arteficiall teeth, cawles of net-worke to catch wantons; round tyers, chaines, bracelets, mufflers, rings, earrings, with the rest of that ward­robe set open by the Prophet: Esay 3.19.20.21.22.23. gaze not on this fa­uour, faire and louely it appeares; but defiles the heart, leaues a staine vpon the Soule, and is it not deceitfull?

Secondly, passiuely, deceiuing it selfe; promi­sing constancie, when nothing is more fraile; see if it euer could indure the shining of the Sun, blow­ing of the wind, falling of the raine, the least inward griefe; two or three fits of an Ague, the small pocks, bearing of Children, consume and leaue it no place; this day it lookes as if it would bee alwayes soe; to morrow, as if it had neuer beene so; and is it not deceitfull? a meanes it is to coozen many of the foode of life. They cannot goe to Church in Sum­mer for heate, nor in winter for cold, it will spoile their complexion; and is it not deceitfull? what meane the multitude of vailes and maskes, the closer you keepe it, the lesser while it will last, and is it not deceitfull?

Beautie is vanitie: here wee haue a more liuely expression of the former: I know no great diffe­rence [Page] betweene fauour and beauty: in our ordina­ry speech they are often put one for another: ex­cept this fauour is refer'd to proportion, beautie to complexion: though in strictnesse of speech, beau­tie being something arising from both.

Beautie is twofold. 1. Inward of the heart and mind mentioned. Psal. 29.2. Psal. 45.2. Cant. 5.10.6, 4. Genes. 29.17, 12, 11.26.7. Ester 1.11. Genes. 39.6. 1. Sam. 16.12.25, 3. 2. Sam. 13.25.11, 2. This is true substan­tiall beauty; not here meant. Another there is out­ward in the face and countenance; arising from a pure mixture, and quicke motion of the humours: as in Scripture we read often of such beautie; high­ly to be Commended when it meets with a gracious heart: in Rachel, Sarah, Rebecka, Vaisthi, Ioseph, Da­uid, Abigail, Absalon, Bathsheba with many others: giuen to good ones, lest it should be thought euill: giuen to the wicked, lest it should be esteem'd more then is meete: yet in both it is truely said to be va­nitie; vnprofitable and soone fading, like some pleasant flower, that stoopes to the first sharpe blast: Beautie and vanitie may be compared to Zacheries two staues, one is no sooner broken, Zach. 11.7. but the other succeedes.

The prayse of grace and gracious Actions.

But a woman that feareth the Lord. What woman soeuer, young or old, maid or wife, that feares the Lord: not with a slauish feare, that may be in Di­uels and Reprobates which is to feare with ha­tred; nor with a seruile feare onely, Acts 10.34, 35. though it bee commendable, and in some sort necessary: Betweene sla­uish and ser­uile feare there is a graduall if no specificall difference. but with a filiall feare, ioyned, with a heartie loue of him so feared: shee that is godly and religi­ous makes conscience of her wayes, hates euery [Page] knowne sinne, delights in the societie of Gods Saints on earth; vses Gods ordinances in their sea­son, performes that office her place requires out of faith and obedience vnto God; such a one shall bee praised: Faire ones may be fauoured of some for a time; good ones shall be fauoured of all for euer; grace brings true honour; no glory without it; her husband shall praise her, and blesse God he euer saw her: her Children shall rise vp in token of her ho­nour, and call her blessed; because fruitfull; bea­ring Christ in her heart, them in her wombe.

A good woeman was neuer barren; shee cannot but bee a mother of many Children, in one sense or other: her comforts and lessons, workes of pi­etie and charity, her speech and behauiour: what are they all but so many issues of grace? Praised shall she be of God, his word and seruants, had in honour of all that are round about her (if men were silent, the stones would cry out) and her good name shall remaine for euer.

Least a good action should miscarry in the man­ner, the holy Ghost in the last clause of this booke and Chapter describes how she must be praised:

By the fruit of her hands, by her owne workes:

The hands of a gracious woman walke faster then her tongue, the tongue is not idle, nor ill employ­ed; exercised often in the prayses of her God: giue her the reward of her hands, not withholding the fruit of her lips.

The fruit of the hands, growes on three branches; in feruent praying; diligent working: charitable giuing: the first lookes vnto God; the second to her [Page] house and familie; the last to the poore and needy: her owne workes they are called, because done by her selfe; enabled with Gods grace, during life.

Let others build Trophes to preserue their memo­ry, after death: a godly woman erects alasting mo­nument with her own hands: whence we may note by the way; first, that it is one propertie of the feare of God to make woemen fruitfull in euery good, both of nature and grace; the want of this makes barren in each degree. Secondly, that works of cha­rity, truely praise-worthie, should be done during life; let her owne works praise her; not the works of others, though done by her appointment.

Thirdly, to detaine the iust reward of praise from such good woemen, is iniustice: giue them the fruit of their hands: let such wiues freely inioy the bene­fit of their owne labour; let them sit vnder the vines of their owne planting, and weare the cloath of their owne making; Let husbands neither restraine, nor suspect such as feare God; either they doe not euill, or would not doe it; the will must be accep­ted for the deede: let their large prouision and am­ple portion, publish their iust demerit in all assem­blies; it is the greatest pitie and iniustice that men should suffer vertuous woemen to want competent maintenance; incouragement, by due praise, and commendation; he may be punisht with a bad wife, that deales vnkindly with a good one.

Conclusions, or obseruations doctrinall hence na­turally arising for our instruction are three.

First that fauour and beauty, as formerly descri­bed, are vanitie; a seemely proportion with the [Page] best complection, is but a sandy foundation where­on to build our affection; whether we consider de­sire, or praise; Beautie alone is like a pleasant baite with a poysoned hooke, to catch and gall vs, not to feed and comfort vs; neither for this can any merit praise: For first it is the worke and gift of God; not to vs, but to him especially appertains the praise.

Secondly, it is a thing common to good and bad: the worst women haue often the greatest share: most beautie, least grace; they dote so much of what they haue, as that they neuer thinke of what they want; as also with reasonable and vnreasonable Creatures: how farre doe some flowers exceed the fairest face.

Thirdly, beautie alone is very vnseemely; like a gold ring in a Swines snout, so (saith Salomon) is a faire woeman without discretion. Prou. 11.12.

Fourthly, it is deceitfull, both actiuely, and pas­siuely: besides, beautie and fauour in their best ap­parell; are but shadowes of Good comparatiuely; as may be gathered from diuers passages of the Prea­cher; and therefore none should rely on them, whe­ther owners, or beholders: First, because they are not lasting, as hath beene noted in the exposition; that cannot make man happie, which is capable of not-being: secondly, they can giue no satisfying content, while they doe last: beautie and fauour fill not the heart, though obtained: the eye is not satisfied with seeing; Eccles. 1.8. Prou. 27.20. that which hath power to stay and satisfie the mind of man, is simply one; affect beautie, we cannot wantonly and meerely for it selfe without desire of change; now this pleases, af­ter [Page] that: delight in variety is the companion of lust; neither of which can stand together with con­tentation.

The vse of this may serue for instructiue informa­tion to men and woemen. First, let faire woemen learne hence to esteeme so of their beautie; bee not mistaken in your face; if you haue nothing better, you are but as painted Sepulchres; your outward structure couers a masse of foule Corruption: a flower may be wondrous faire to looke vpon, yet wee say it is but a flower, and accordingly to bee e­steemed: so beautie, though iustly admired, expres­sing in some part the excellence of the workeman; yet Salomon tels vs, it is but vanitie, compared to the beauty of the inner man: nay, what is more vgly then a faire face, with a foule, proud, lustful heart? the fairer any are, the more carefull should they be; not to offend by it, themselues or others, and the more thankfull for it, many good things of nature re­quire more seruice to glorifie the author thereof: beauty with grace, a faire face with an humble holy heart, are Iewels of inestimable worth. Did faire woemen know how highly outward beauty is set forth by the presence of inward grace, Gratior est pul­chro, &c. they would striue for it, and seeke each to exceed other. Beau­tie without grace, is one of Sathans snares to en­trap possessors and passengers both at once.

Secondly, men may hence learne wisedome in two respects. First to recall this truth into minde, when they are tempted with beautie; shall we trust what is knowne to bee deceitfull? Secondly, that they doe not so much delight in, and admire it, as to [Page] make it the chiefest motiue, or ground worke of their loue and liking, hee is accounted in the iudge­ment of wisedome a foolish man that builds on a sandie foundation; Math. 7.26. especially considering the fol­lowing danger. For first, Stories tell vs that many great ones haue falne hereby: Prou. 6.25.7.26. other mens harmes should make vs the more wary, principall pillars in Israell, Dauid and Salomon, father and sonne were foulely shaken; what may weake ones feare? Se­condly, besides the discord hath beene raysed be­tweene Brethren; warre proclaimed, blood shed, onely about this deceitfull beautie: the practice of Paris may at any time bring Grecians to the walles of Troy. Thirdly, and after all, suppose it peacea­bly obtained, when outward fauour decaies, that loue grounded first thereon will decay also, if no further hurt ensue. It is reported of Helen, or some other of her complexion, that on a time, after sick­nesse, viewing her selfe in a glasse, and seeing her beautie decayed, suddainly fell into a relapse, and through the malignitie of a strong conceit dyed.

Secondly, this censures and condemnes the pra­ctice of many amongst vs, both men and woemen; woemen, who hauing and seeking nothing else but fauour and beautie, bestow all, or most part of their time about it, curling and cutting the haire, pain­ting, pinning, lacing, dressing, adorning, &c. it argues great lightnesse, and want of the loue of grace, to toyle so about a knowne vanitie: how light then many of our English Dames are, their practice shewes, looking more on the Glasse then on the Bible: being more carefull of their faces, [Page] then their hearts: pitty it is faire Creatures should so befoole themselues, onely with a meere out-side of good.

Men that are carried away most with beauty, let them learne to see, and acknowledge their youth­full error, as they desire to be saued: are not you one cause of their misery? offences may come; but woe to them by whom they come. I see not how it can be auoyded: for, did not woemen by experi­ence see, men preferring outward endowments to inward graces, we should quickly finde a generall change; woemen would striue to be good, did they see men affect goodnesse: it is ordinary policie to vse that baite which the fish most delight to play with: in this worst age of ours, what is most looked after in woemen but beautie, riches, or both? are they rich, beautifull, of rich parentage; is there any hope of preferment by them in the world? (Religion the chiefest linke between man and wife) grace and a vertuous education is little respected: this makes woemen admire the one, as their chie­fest good, neglect the other, as little worth: Let such men know, a day will come, when they shall confesse, and bewayle this pleasing and selfe-decei­uing error; if they bee not arraigned as guiltie in part of Female folly.

Thirdly, here is comfort for such as settle their affection on better ground, vpon the image of Christ, and the graces of the spirit, shining in the partie affected: this Foundation is rockie, durable: the proportion will neuer change, nor the beautie decay, the gates of hell shall neuer preuaile against it; [Page] by vse it increases, and out-liues the nipping blasts of all-consuming time: fauour is deceitfull, and beautie is vanitie: why should any bee proud that haue it, or grieue that want it? a wrinckled fore­head, swarthy complexion, a person in bodie or in face any wayes deformed; with a vertuous, reli­gious mind, appeares more beautifull to the eye of iudgement, then the fairest Creature in the world: Not so, since Eue assented to the craftie Serpent, none of her posterity appeare beautifull; but such as are dipt in the blood of Christ, and cloathed with his righteousnesse: For the censure of some scorne­fully foolish in bewraying their owne ignorance; passe it ouer, it cannot harme you; a good soule shall not be denyed entrance into heauen for want of beautie.

Let me therefore exhort you (my dearely belo­ued in the Lord, men and woemen) affect not fa­uour, it is deceitfull; dote not on beautie, it is vani­tie. To Professors of Christs Gospell I speake; fa­shion not your selues to this world, mispend not precious time in pampring foode for wormes; the greatest gallant, and fairest face, shall stoope ere long to lodge in clay: beleeue it now, or else you will one day find it so, when it is too late: build not your affection on such a sandie foundation, the sturdie windes will ruinate whatsoeuer you erect thereon: Salomon spake out of experience deare bought; you haue wisedome offered you at a cheape rate, and it may be as good as that which is further fetcht; con­temne, nor flight it not; Consider what is truth, and the Lord blesse it vnto you.

Secondly, in that the feare of the Lord is here opposed to fauour and beautie, and by opposition preferd; we learne, that the feare of the Lord with good workes, are woemens chiefest Iewels, things of greatest worth.

I ioyne these two, because they cannot well be se­perated; no filiall feare of God without good workes; no good workes without the feare of the Lord: these are wo [...]mens chiefest Iewels, and of greatest worth; in regard they last longest, and be­come them best, yeelding certaine comfort, with a free reward: that soule which once feeles the benefit, will not part with it for all the world. The Scrip­ture is euery where full to this purpose; Psal. 19 9, Esa. 33.6. Prouer. 11.16.15.16. the feare of the Lord is excellent, and endures for euer; the feare of the Lord is a treasure; a gracious woman retaines true honour, better is a little with the feare of the Lord, then great treasure: better is a little beautie with the feare of the Lord, nay fairer is the foulest face, with inward grace, then Helens beautie, with a proud, wanton luxurious mind: Prou. 31.10. who can find a vertuous woe­man? her price is farre aboue rubies: therefore it is the Apostles aduice, that woemen should array themselues in comely apparell, with shamefastnesse, and modesty, not with broydered haire, gold, pearles, or costly apparell: (no better ornament for a woeman, then an humble mind) no richer pearle then a pure heart) but as becommeth woe­men that professe the feare of God, 1. Timo. 2.9.10. with good workes; seconded by his partner in labour, 1. Pet. 3.4. whose adorning (speaking of good woemen) let it not be that outward, of plaiting the hayre, wearing of [Page] gold, or putting on of apparell: but let it be the hid­en man of the heart, in that which is not corrupti­ble, euen the ornament of a meeke and quiet spi­rit, which is in the sight of God of great price.

Let common woemen gull themselues and o­thers, with paynted shewes, euery vertuous ma­tron knowes good workes to be a better ornament then cut or plaited haire, pearles, gold, or costly ar­ray: many simple ones, either know not, or beleeue not this, obserue them strutting with their spangled foreheads, as peacocks vse to doe with their tailes, haue nothing to glory in but what is borrowed from the Creature, wanting the chiefest Iewell, all the rest are as filthy rags.

This truth will further appeare vnto vs, if we con­sider first that which the Scripture speakes of, the feare of the Lord in those seuerall places cited, Psal. 19.9. Prou. 1.7.10, 27, 14, 27. Math. 13. [...]5. [...]6. 1. Tim. 4.8.6.6. Philip. 4.11. wher­by we may easily discerne the excellencie of it. Se­condly, that sweet contentation of mind, with our portion allotted, as with what wee are and haue; beautifull, or deformed, riches or pouertie; which followes as an effect of this feare; it hath the pro­mise of this life and that to come: Godlines with contentment is great gaine: heereby was S. Paul taught, in what estate soeuer he was to be contented therewith: and good reason; for as the Prophet tels vs, there is no want to them that feare him; they want not beautie, riches, pleasure, nor content; Christ is all in all vnto them.

Thirdly, The continuance of this Iewell, it en­dures for euer, hauing the promise of both King­domes, this of grace the other of glory: when fa­uour [Page] deceiues, and beauty failes, the feare of the Lord endures without change; when all other pleasures leaue a dampe behind, the feare of the Lord onely makes rich, and hee addes no sorrow with it.

Fourthly, the desire of the best woemen in euery age, seeking to attaine it, rather then beautie, riches, foode, or rayment; whose actions, are for your imi­tation; let others pin, plait, and paint, spend you these precious howers in prayer: Let Martha bee troubled with many things, take you Maries choice, it will bring Marthaes gaine without her trouble. Like as Salomon asking wisedome, obtained also honour, riches, long life; so fals it out with those that feare the Lord, it brings with it all other ne­cessaries: fauour and beautie may bee without the feare of God: the feare of God not without them: and as it was a chiefe part of wisedome in Salomon to desire wisedome: so is it a speciall part of holy policie in woemen to chuse the feare of the Lord, 1. Cor. 15. vlt. as their chiefest ornament: God will adde the rest: no man euer serued the Lord in vaine.

In the application of this doctrine wee find mat­ter first to informe woemen, what they should most earnestly seeke after: if they would be good wiues, and bring a lasting portion with them to their husbands, The feare of the Lord. Math. 6.33. It is the Command of our Sauiour, strengthened by a promise: seeke first the Kingdome of Heauen, and all other things shall be added vnto you: this makes woemen most louely and onely praise-worthy: their presence highly esteemed during life: and their memory [Page] honoured after death: this makes woemen shine in the darkest age; fruitfull in euery good worke, conscionable in their wayes both toward God and man: obserue, and you shall find how pious such are vnto God, dutifull to their husbands, carefull of their houshold, teaching Children, guiding ser­uants, giuing good example to both patternes of humility in speech, going, attire.

They are helpefull, hopefull, euery way beauti­full; I want Epithetes to expresse their excellency; a woman with this Iewell, is one of the greatest out­ward blessings to man on earth; prouided it hang not in the tounge, nor at the eare onely, but in the heart.

The Question onely here will be; how this Iew­ell may be knowne?

Answere. By these, or some of these three things. First, by antecedents, or things going before: First, knowledge of God, his will, presence, iustice, mer­cie; of our selues, what we haue, wee should not haue, what we want, that we should haue. Secondly, sorrow of heart, for what we perceiue amisse. Third­ly, desire of amendment, which we must feele before we can attaine it. Fourthly, enquirie after, and dili­gently vse the meanes, hearing, and reading of the word of God, with prayer and meditation.

Secondly by some properties; which are, first to inlighten the vnderstanding in some measure accor­ding to the capabilitie of the subiect. Secondly, to purifie the heart, not from the being, but from the raigne of sinne. Thirdly, to heate, and enkindle zeale in the affection, for Gods glory. Fourthly, [Page] to direct in the right way to heauen; like as the Load-stone turnes the singer towards the North; soe this feare of God makes women still looke vnto Christ, that they may safely saile, betweene the dan­gerous rockes, of doubtfull, and vnlawfull things. Thirdly, by some Consequents as first to hate euery sinne, and foule fashion of the world, so soone as knowne. Secondly, to delight in the practice of sin­cere obedience: without partialitie, hypocrisie, formalitie, or temporizing neuteralitie: to be more in deedes then words; to doe more at home, then abroade.

Thirdly, to make conscience of both these, to eschew euill, and doe good in obedience vnto God.

2. Question. But how may this Iewell bee at­tained?

Answere. First, by meditation vpon the former particulars: secondly, by practice; and that is first remotion of all lets and hinderances, with the wise Merchant, we must part with all wee haue to buy this pearle.

Secondly resolution, to doe what euer the Lord commands vs in his word, both for time and man­ner, without distinction, pretence, or exception.

Secondly, to teach men what they should most affect and praise in woemen; not riches or beautie, though both the gifts of God: Did you know the worth of a vertuous wife, her fidelity, sedulitie, so­brietie, humilitie, patience, sweet carriage and be­hauiour, you would seeke her more greedily then any hungry Spaniard doth the Indian gold, or any [Page] amorous wanton, his deceitfull minion: know this further, woemen would not offend so much about their faces, did not men offend first in excessiue prai­ses of their fading beauty.

Thirdly, to stirre vp the parents care, by their godly endeauour, to leaue this portion to euery one of their Daughters: you would haue your children doe things praise-worthy, then giue them good ex­ample, teach them the feare of the Lord; and they shall bee praised: God hath spoken: the present sight of a vertuous face is more delightfull, then gold or laud; the one as vncertaine respects the body on­ly: the other as a lasting Iewell; regardes both bo­dy, and soule. But alas, the greatest care in many parents is, to sowe in their Children the seedes of pride, and idlenes, by keeping them in the fashion for their haire, face, attire, gesture, complement, &c. neglecting the old fashion, after which God made them; to set them vp on high, the churlish thistles daughter, must marry with the Cedars sonne, only for his height; plodding to leaue them rich, though gracelesse: a greater fault there is in some other pa­rents, whose indeauour is to dishearten and hinder their forward children in good courses; like the Scribes and Pharisees, will neither enter heauen, nor suffer those that would. I aduise children to honour their parents, because of our precept, but God more, because of many, parents are deare, Christ dearer; their loue precious, his inestimable, the parents care may adorne the body, this feare of the Lord is the soules ornament.

Secondly, this serues to vnuaile the deformed po­uertie [Page] of such women as want this Iewell; though faire, yet faithlesse; and may be compared to an I­rish bogge or quagmire, which appeares greene and solid, till it be tried; then opens her mouth to de­uoure the passenger: such are faire rich women without grace; to looke vnto they are like a bed of downe; to touch, like a bundle of the sharpest thornes: whosoeuer deales with them, had better grapple with a nest of snakes: their ornaments are all outward, and such as are indeede, the disgrace of Christianitie, borrowing, poudering, frizeling, and cutting of their haire; naked breasts, ear-rings, nose-iewels, with strange fantasticke fashions: yet what a gay show doe such make; esteeming them­selues no meane persons, (no more they are not; for they are alwaies in extreames) how haughtie are they, walking with stretched-forth neckes, wan­ton eyes, tripping nicely, as they goe? how are they admired by simple ones, that know them not? when as there is nothing in them praise-worthy; it must needs bee folly, fl [...]ttery, or both to commend them: if wee giue them the fruit of their hands, and let their owne workes speake for them, what a haruest must they reape? will they not blush to heare and see pride, idlenesse, lust, drunkennesse, laid before them as their owne? Oh, consider this, yee back-sliding proud wanton, wine-bibbing, loud­speaking daughters; the fruit of your hand shall be giuen you, when nothing can be spoken of you but will dispraise you here, and after death; your name and memory shall rott away: it is not a bare out-side will praise you, nor painting that can preserue you; [Page] your muffes, ruffes, laces, lawnes, perfumes, rings, bra­celets, with the rest of that deceitfull burthen, (a compleatly fashionable woman in our age, beares a little packe about her) laid aside, what is left, but a barren carcasse, that neuer did, nor is like to re­ceiue any good without speedy repentance and reformation.

Let no vertuous Matrons, be discouraged here­by, nothing is spoken against; yea, I haue comfort for them in store: Feare not yee; I know you feare and seeke the Lord Iesus: and what can daunt you? should pouertie? Christ is your riches: sicknesse? Christ is your health; contempt in this world? ho­noured you are, and shall be in heauen, want of a good complexion? alas, it is nothing; and it may be, it is in mercy those that haue it, sinne more about it, and encrease sinners amongst men, or of due pro­portion, amongst the partes of the body? mee thinkes a little grace doth abundantly supply all de­fects in nature: a woeman that feares God, appeares alwaies most amiable and louely; though in bodie neuer so deformed: let this Iewell of the soule com­fort you against all other crosses, though you had nothing else in this world, glorie in this, that you know and feare the Lord.

I may stay no longer here: let me exhort you that haue heard, or by any other meanes, shall heare what I haue deliuered this day, to affect true prayse: bee wiues indeed, and truth, like helpfull parts in a liuing body, not in name and shew onely like artificiall eyes, which supplying the roome, performe no part of the office of an eye: wiues neglecting their [Page] dutie; when they should be helpfull, become hurt­full; are but the shadowes of wiues, and were they shadowes onely, it were well with those that haue them, if you would haue the reward, doe the worke of good wiues: seeke the chiefest Iewell, weare the best ornament; then know, though fa­uour be deceitfull, and beautie vanitie; yet a woe­man that feares the Lord shall be praised.

We all stand bound to acknowledge this grace in those woemen, on whom God hath bestowed it; husbands, children, neighbours; yea, the whole Church must giue them the fruit of their hands: whence arises for our instruction this third and last conclusion. That it is a necessary, no arbitrary acti­on, to giue vertuous women their due commenda­tion: beautie is vanitie, and fauour deceitfull; not worthy naming; but a woman that feares the Lord, shee shall bee praised; that is, acknowledged for such, and commended: besides this precept we find the spirit of God hath practised it else-where: it is storied of Ruth, Ruth. 3.11. that all the people of the Citie did know her for a vertuous woeman, that is, acknow­ledge commend, and praise her: of Abigail, 1. Sam. 25.3. that she was a woman of a good vnderstanding: in the booke of Kings, 2. Kings 4.9. we find the good Shunamite com­mended: and our blessed Sauiour himselfe, enioynes it to bee done of one woman, Math. 26.13. for a good worke performed by her: wheresoeuer this Gospell shall be preached in the whole world, there also shall this that this woman hath done, be told, for a memoriall of her. So of Tabitha the spirit records, Acts 9.36. that she was full of good workes, and almes-deeds which she did.

Neither is it without Gods guiding prouidence, but by speciall direction, that humane histories, haue beene such faithfull records, of the acts of vertuous woemen (I confesse some haue impiously dipt their pens ouer-deepe in the waters of Marah, going to describe the female sexe, so painfully pub­lishing their owne disgrace,) Suetonius makes men­tion of Claudia, who seeing her father, riding through the streets of Rome, to be pluckt from his triumphant Chariot by the Tribunes, with a mas­culine boldnesse freed him from their hands, pla­ced him againe in his seate, and neuer left till shee saw him, receiued withall magnificent pompe into the Capitoll. Solinus mentions another Romane Lady who when her mother was committed to straight prison by the Triumuiri, there to be starued to death, shee nourisht her with the milke of her owne brest: Plinie tels vs of another who did the like vnto her owne condemned Father. Wee read of Alceste, that died to saue the life of her husband Admetus; drawing from her owne chaste breast, such, and so many solid drops of blood, as erected for her selfe a liuing monument of honour to out­last time; the like instance I find in Iulia, the wife of Pompey, mentioned by Plutarch: in Portia the wife of Brutus, commended to vs by Valerius Max­iminus: and in Pompeia Paulina, the wife of Seneca: with many others, whose names deserue to bee en­grauen in pillars of Marble, and all to teach vs the necessity of this duty.

Which will further appeare if wee consider these enforcements. First, there are many that haue had [Page] and doe deserue this praise, you haue read or heard (I presume) of Rachel, and the pillar Iacob erected in memory of her, of Deborah. Hannah, Ester, Iudeth, Marie, Martha, Lydia, Sarah, &c. whose names, and condions, are registred by a neuer-erring Histori­an; to tell vs, God is as wel pleased with the gracious actions of good woemen, as with the best of any of the sonnes of men; and that we, as he, ought to giue them their due commendation: who can passe ouer in silence the renowned names of our two fa­mous English Elizabeths, without admiring the one for valiant doing, the other for patient suffering, many calamities (the Lord in mercy, put an end vn­to them in his time) and praysing both for their vertues; many others I could name where I liue, and haue liued, who deserue it, but desire it not; let their owne workes praise them in the gates.

Secondly, this makes much for Gods glory, whose power is most seene in weakenesse, what is praise worthy, is the speciall worke of God: their weakenesse magnifies his power; when they are praised for good workes, hee is glorified.

Thirdly, it is a meanes to augment that which is commended in them: vertue increases by praise, if it be in an humble minde; or else indeed it is not vertue. Fourthly, it is a necessary part of distribu­tiue Iustice, to giue to euery one their owne, praise to whom praise belongs. Fiftly, it is beneficiall to all others, as to excite and stirre them vp earnestly, to seeke after that Iewell, yea, to sell all they haue, to buy it, which is so highly and generally commen­ded: so also it will serue as a patterne to shew them [Page] how they must liue, if they would be praysed; and although none would be praised, yet all must doe things worthy praise. Sixtly, it is comfortable to suruiuing friends: by this meanes though death haue depriued you of the presence of many good and vertuous woemen; yet of the presence of their vertue and good workes, it cannot: a good name is left still, yea, a fresh memory, which will speake in their praise, when they are turned to clay, grace our-liues death; it stoopes not to the graue, but wa [...]tes on the soule to the throne of glory; beauty and fa­uour moulder into dust, the feare of the Lord in­dures for euer. It cannot be but a great comfort to heare wise men, and religious woemen, speake tru­ly in prayse of our departed friends; to see the pens of strangers employed as Gods instruments to pub­lish their due praise, a reward to them, an example to others.

In the application of this Lesson, we find mat­ter of direction, teaching vs, as to practise what is here inioyned for the time to come; so to be sorry for former neglects: we may not, we must not be silent in the praise of good woemen: their number is small, the fault may be ours: when goodnesse is slighted or disesteemed by most, weake woemen seeke it not at all: let others be condemned for not seeking it when they should; rather then any of vs, for not praysing it, where it is: But stay; are wee not too forward in this point? doe not most be­daube the dead with vndeserued praises? too many no doubt: but then the rule set downe here is not obserued: they praise them, but doe not giue them [Page] the workes of their owne hands: they rob one to enrich another, take Iewels from the Israelites, and giue them to the Egiptians: as in Rome com­mon strumpets haue beene highly extold; so a­mongst vs, those are often praysed after death, both in funerall Orations and ordinary talke, who neuer yeelded any fruit praise-worthy during life: by this fauning stile, God is highly dishonoured, good men and woemen discouraged, and the vildest wretches countenanced in euill: I speake not this as condem­ning al those which haue, or do cast a few flowers vp­on the coffin of the dead, it may be they saw more in them then all others did: but could wish men in this kind, where sin raignes euidently, aboue the feare of God, to be wisely sparing for feare of future danger.

If any demand here how a good woeman may be knowne, that so they may praise her and giue her the worke of her hands without offence to any? I answere; for this end you must make vse both of your eye and eare, a good woeman may be knowne, partly by what you see in her, partly by what you heare of her: First, by what you see in her, that she be (as farre forch as is possible for man to dis­cerne) first vertuous, inricht with competencie of knowledge, and a good vnderstanding agreeable to her Sexe: able to discerne betweene good and e­uill morally; and accordingly to make choyce, both for speculation and practice; with wisedome (which consists in seeking for) finding out, following and maintaining the truth, according to abilitie, place, and calling; with iustice, ready to giue vnto euery one their owne: pietie to God, fidelitie to her hus­band, [Page] charitie to the needie, and diligent industri [...] to her charge in familie: with temperance, a vertue fetching backe all extreames to a mediocritie, and is employed in euery vertuous woman, about these particulars especially. First, her wordes, that they be not rash, hastie, loud, nor many, especially in the presence of her husband. Secondly, her plea­sure, that she seeke not so much as is desired by the vnregenerate part, nor any at all, as the flesh de­sires it: let that which is reported of Semiramis, Pa­siphae, Faustina, Messalina, with many other filthy woemen amongst the Gentiles, both Grecians and Romanes, Rom. 1.26. keepe backe all from submission of their reasonable part to the slauish regiment of sense and carnall appetite; thinke not with delight of va­riety, lest you desire it; desire it not, lest Sathan offer you meanes to act it; act it not, least after, in stead of expected satisfaction, it lay you open, to further inuasion. Thirdly, her dyet, that she be neither care­lesse, curious, or excessiue in meate or drinke, for quantitie, nor ouer-much, (the guise of drunken Gossips) for qualitie ouer-daintie, a sinfull sauce, wherewith proud Cleopatra entertained her familiar guest Marke Anthonie. Fourthly, about her ap­parell, that she be neither garish nor sluttish, that she passe not the bounds of her Husbands calling, and abilitie, either in the matter, or manner, ground or fashion of her attire.

Secondly, it is required she be religious in affecti­on, profession, and conuersation; that she delight in the hearing of Gods word, obserue due howers of prayer publique with the Church, especially on [Page] the Lords day, not slighting it at other appointed times; priuate by her selfe, and after with her fa­milie, so ordering her houshold businesse, that this dutie may not be omitted, or interrupted through her default: that shee loue Gods seruants, counte­nancing with her best indeauour the best things; without this all the rest are little worth: chuse no wife, praise none chosen, without some signes of grace, some manifestation of the power of Re­ligion.

Thirdly, it is required, she be obedient, humble, chaste, sober, discreete in her carriage, and outward behauiour: obserue a woman in her house, table, and furniture, for order and dsposition of things left to her trust, in her cloathing, going, laughing, and talking; and you may quickly discerne her what she is in these as in a glasse, the minde is repre­sented, formall hypocrites, faile manifestly in some of these, when an honest heart keepes a decorum in all.

Secondly, you may iudge of a woman by what you heare of her; not from euery tongue; some inuent to publish what may please their owne, or the itching fancie of an il-willing neighbour; some passe sentence rashly, without Iudgement or ex­perience, vpon heare-say from others as bad as them selues; so fame becomes a liar) but from the best and most iudicious, who are so obseruant of good things, that a gracious woman cannot misse a good report, where ere she liues. Feare not, omit not to giue such a one the fruit of her hands, and let her owne workes praise her in the gates.

A sort of men there haue beene, and are (a vipe­rous broode of degenerating Adamites) who doe so basely deiect woeman-kinde, as to thinke and say, nothing they can doe, is praise-worthy: so their actions, though painfull and pious, neuer come in remembrance to be spoken of, or in a cold slight, and scornefull manner onely: how highly these of­fend and dishonour God Almightie, in denying them the worke of their owne handes, and disestee­ming that exact part of his workemanship. I would they knew: enuying the good they might see in them, or fretting at their praise.

Notwithstanding this vnnaturall spight and wic­ked behauiour of some men, in denying women due praise, and giuing them the heauy fruit of their vn­manly hands, beating in stead of praising, who haue their reward: what comfort and encourage­ment should the consideration of this Scripture, yeeld to godly, vertuous, and religious woemen; though men should not, yet God you see doth re­spect you; hee hath done it, and will continually raise vp others to giue you the fruit of your hands: onely remember to doe worthily in Ephrata, Ruth. 4.11. and you shall be famous in Bethelem. You cannot lose the reward of wel-doing; 1. Cor. 15. vlt. your labour is not in vaine in the Lord: sowe nothing you will be ashamed to receiue; Gal. 6.7.8, 9, 10. in due season you shall reape if you faint not: your owne good workes of pietie and charitie done during life (though all things else should con­spire in a sinfull silence) shall speake and praise you in the gates.

Of the Text hitherto.

And now for conclusion, it may bee expected, and is, as it hath beene a commendable custome in this and other Churches (in the purest season) I should adde something in particular, concerning the occasion of our meeting; which is to interre the Corps (ere-while containing a vertuous soule) of Mistris Marie Crosse: And were not my purpose such, I should be iniurious to her name, vniust to her desert, and first of all giue ill example in thwart­ing my owne Doctrine; which I hope (through Gods grace enabling) I willingly neuer shall. It is no arbitrary, but a necessary dutie, to giue this good woeman some part of her due commendati­on, for the comfort of the shruiming friends, and the encouragement of many vertuous Matrons left behinde.

To name the Text onely were sufficient, Fauour is deceitfull, and beautie vanitie, but a woman that feares the Lord shall be praysed. You are all perswa­ded (I doubt not) she was a woman that feared the Lord heartily, and therefore must be praised: deale iustly with her; giue her the fruit of her hands, and let vs permit her owne good workes to speake for her, and praise her in the gates. For my owne part, as Peter and Iohn answered the Scribes and Rulers, Acts 4.20. I cannot but speake of her the good things I haue heard and seene; willing and resoluing, as Ierome concerning Marcella, to praise nothing in her, but what was truely made her owne by the gift of God: What Boaz said of Ruth, in her is fitly verified. You haue all long knowne her to bee a vertuous Ma­tron, euery way commendable, whether wee [Page] consider her as a Woeman, as a Wife, or as a Christian.

As a Woman; (with her Birth and Parentage I was neuer acquainted) this I know, what the Scripture speakes of Abigail, applies it selfe vnto her; she was a Woman of a good vnderstanding; wise, iust, sober, chaste, louing, discreete in all her actions, temperate in wordes, in pleasure, diet, ap­parell; from faults I exempt her not; sinnes shee had, inward corruptions, whereof she would often complaine with teares, else we nor shee had beene here to day.

As a Wife; you haue beene eye-witnesses of her dutifull obedience, submissiue and reuerend beha­uiour; indued she was with a great measure of pati­ence, carefull to content her Husband, gouerne her house, and to bring vp her children in the feare of the Lord, reading to them, examining of them in the grounds, and principles of Religion, (the pra­ctice of euery good woman, according to abilitie) so spending spare houres, when others were at the Gossips play; neither was it labour in vaine, Gods blessing in her Children was one of her chiefest comforts to her dying day.

As a Christian? she hath beene an ancient Dis­ciple, a professour of Religion in the power there­of, and a practitioner of pietie in truth and sinceri­tie; this was her onely ioy, comfort else, being wondrous sickly, shee had but little in this world; ornaments, with other feminine toyes shee estee­med none; in comparison of this Iewell: much good I haue obserued in her my selfe, but haue [Page] heard much more, admiring the truth and power of God, that some should praise her for her pious deuotion and religious behauiour, who yet were neuer guiltie of any good. Three things especially are reported of her by faithfull witnesses: First, that she spent constantly some part of euery day in rea­ding, and meditating on the word of God, and that shee read ouer the Bible this last halfe yeare before her death; as if her commission had run thus; read my will once more, and then come home: a shame to such who haue liued in health many whole yeares, and hitherto haue neuer read it ouer: many vse their booke a little on the Lords day, turne to places, cited, as if they would note them for future meditation: but returning home, the booke is laid vp in a spare roome, nere troubled more till some seruant come to shake off the dust, that it be fit for publike vse in the eye of the Church; with such formalities God is not pleased: if she be blessed for delighting in the law of God day and night, as she did; what are they?

Secondly, that she would not sleepe on the Lords day; no, not in the greatest extremitie of her last sicknesse, notwithstanding that her weake body was chiefly sustained by sleepe, and her friends and Children would often perswade to it, vrging Gods gracious acceptance of the will for the deed, where abilitie was wanting to actuate good desires: how­soeuer, in the iudgement of the strictest Diuines, it is very lawfull and tolerable, yet in the exuberance of her zeale, her answere still was thus, or to this effect: no she would not yeeld that day to sleepe, it was the Lords day, the Soules market-day: if I [Page] lose this day, what shall the Soule feede on all the weeke after? How should I answere it if my Lord should come and call to take mee hence, finding mee this day sleeping? I will not doe it; can I not watch one houre? the health of body I both respect and desire, preferring still the welfare of the soule, and though I cannot spend it as I would, being Gods prisoner, yet my endeauour shall not be wanting in heart and minde, to ioyne with the publike assembly, and such indeed her manner was to spend the whole day when she could not goe to Church (her lingring disease did stay her long and often) in prayer, reading and meditation: a shame to such among vs, that prophanely mis-spend the Lords day, sleeping all the morning securely, till the Bell cals them: as if putting on of our best cloathes, and running away, were all, nothing else required, when some preparation is as necessary as the ser­uice: he shall bring home but little good, that goes to market without money in his purse; greater shame to such as come to sleepe in the Church: her zeale would not permit her to sleepe in great weakenesse, on her bed alone, where none could be offended. Gods awfull presence cannot keepe you from sleeping in health, in Gods house, a­mongst a multitude, where many are offended thereby: if her vigilancie bee to be admired, take heede least Iudgement finde you napping.

Thirdly, that she obserued constant houres eue­ry day for priuate prayer on her knees; euen when for very weakenesse shee could not rise againe, till some came in to helpe her vp. Oh happy Soldier! [Page] thy warre is ended, victory wonne, and the crowne obtained; sing deare Saint the songs of Zion: thy teares are washt away, enioy thy rest.

I could delightfully stay here to admire this free prisoner, in her heauenly conuersation, till the houre of her desired dissolution. To behold in a weake, leane, dying body, true beautie and to ob­serue the picture of pietie in this spirituall anatomie: how welcome is weakenesse, when accompanied with such strength of grace? but me thinkes I see already your eyes full, and the glasse emptie, I may not stay. One thing I would request of her Hus­band and Children, before I leaue, and that is, they would make knowne vnto the world, their loue, dutie, and respect vnto her, by imitation of her in pi­etie, humilitie, sobrietie, frugalitie and loue towards Gods Children, follow her in grace, you shall follow her to glory, and let this be ingrauen on her Tombe.

• As she liued, in the feare of the Lord.
• So shee dyed, in the feare of the Lord.

Lastly, to conclude in a word to you all my right dearely beloued, if you like this that you haue heard to day; and desire so much might be spoken of you after death, goe home, and do likewise: sell all you haue for this Iewell; shake off your dearest sinne; liue in the feare of the Lord, you shall dye in his fauour, the fruit of your hands shall bee giuen you, and your owne workes shall praise you in the gates.

Soli Deo Gloria.