THE PRAISE OF A GODLY WOMAN.  
A Sermon preached at the solemn funeral of the Right Honourable lady, the lady FRANCES ROBERTS, at Lanhide-rock-Church in Cornwall, the tenth of August, 1626.  
By HANNIBALL GAMON, Minister of the word of God, at St. Maugan in the same county.  1 Cor. 4.5. 
Therefore judge nothing before the time, until the Lord come, who will bring to light the hidden things of darkness, and will manifest the counsels of the hearts, and then shall every man haue praise of God.  Galath. 3.28. 

There is Neither jew nor greek,  
There is Neither Bond nor Free,  
There is Neither Male nor Female, for ye are all one in Christ Iesus.   St. Hierom. Eustoch. 
— In servitute Christine quaquam Differentia sexuum valet, said mentium.  Idem ad Principiam. 
Non faciovllam inter Sanctas Foeminas Differentiam, quod Nonnulli inter Sanctos Viros& Eccles●arum Principes, stultè sacere consueverunt.  
LONDON, Printed by I. H. for John Grismond, and are to be sold at his shop in ivy-lane at the sign of the gun. 1627.   

TO THE truly NOBLE John ROBERTS, Son and heir to the Right Honourable RICHARD Lord ROBERTS of Truro: the Vnualuable Riches of sincere Grace here, and of eternal Glory hereafter.  
honourable SIR,  
ALthough it bee true( which a worthy divine 
Mr. Bolton Disc. of true happiness, p. 61.  observeth) that formal Hypocrites are heartened and hardened in their lewd courses& false conceits of happiness, when they hear more infamous Sinners than themselves, gloriously and flatteringly commended at their Deaths; yet we need not fear any such bad effect by the Funerall-commendation of Gods true Saints; because the public testimony of their just Praises doth not onely make the wicked more inexcusable, and the Glory of Gods Graces shine far brighter to posterity; but also enkindleth in the hearts of the godly a greater fire of zeal for imitation. These are some of the Ends, why it hath ever been and is still an vnreproueable custom in Gods Church, that the Godly should be Marked 
Psalm. 37.37. Deut. 34.7, 10, 11.12. Hebr. 3.2.& 11. cap.  and Honoured 
2 Chron. 32.33.  at their Deaths, as Hezekiah was by all judah& jerusalem: Valentinean, Satyrus and Theodosius by Saint Ambrose 
S. Ambr. tom. 3. : Basil, Gregory and Gorgonia by Nazianzen 
Greg. Nazian. Orat. 30.28.25. : Nepotian, Paula and Marcella by S. jerom 
S. jerom. Ad Heliod. Ad Eustoch. Ad Princip. Ad Ocean. . Had not their Holy lives and happy Deaths been published by such unpartial Pens, wee should haue been ignorant now of many excellent Courses of sanctified Men and Women, of many comfortable workings of the Holy Ghost in them, and should haue wanted many inflaming motives to follow their religious steps. Vpon this consideration I was bold to commend unto Gods people the more than Ordinary passages of your Honourable Mothers Holy Life and Death: wherein I haue as a Christian spoken the truth of a Christian, that is,( as Saint jerom 
T●stor le●um cvi il●a ser●●uit& ●g● se●●ire ●a●i●, ●● utramq. in ●ar●e ni ●●l fin●ere; ●●● q●●s●i Christicanu d● C●●●sti●●●● qu●● s●●t vera pr●f r●●●, ●● est, Histori●m scribere non P ne g●ricum. S. Ier●m, Epitaph. ●●uloe.  protesteth in a like case) made a true Narration; not a Vain-glorious panegyric. Let Poets and orators praise those women, which Poppaea-like 
Poppa●● cun●●●●lia fuêre ●●o●te● Honestum animum. Tacit. Annual. l. 1●. , are graced with all other things saving a Gracious Heart: Let them commend their Wit, Wealth, beauty, nobility, and other Gifts of Fortune( as they call them) in stead of virtues 
Laudauit ipse Nero apud rostra formam ●ius& quòd divinae formae parens fuisset, aliaque fortunae munera pro Virtutibus. Id. Annal l. 16. . Wee the Ministers of Christ, and Stewards of the Mysteries of God, must adorn none with the Honourable Attributes of heavenly Praise; but such as are truly beautified, enriched, and ennobled with the Purity and Power of Gods fear in their Humble souls 
Esai. 61.3. . This praise the Lord will Prosper 
Eccles. 15 10. , which is uttered in that wisdom 
Prou. 9.10. , whereof the fear of the Lord is the beginning. But for the Saints themselves: I dare say with Saint Augustine 
Epist. 125 where S. Augustine refuseth to commend unto a wicked Husband his godly wife that was dead, not onely because she desired not his praise, saying: Laudem ab homin●bus ●am illa non quaerit, imitationem vero t●a tantum quaerit etiam defuncta, quantum te dilexit etiam dissimilem viua; but also because her Husband loved Her not, which he proveth thus: Nam utiq si amares, cum illa esse post mortem ●esider●e, quod profectò non eris, si qualis es, talis eris. , that they desire more the Imitation, than the Commendation of their virtues: and therefore to tell you the truth( as the same Father doth his friend) you should never haue heard me commend this deceased Lady, but in hope, that Gods Graces in Her might by this means, survive in your religious Imitation, and not only in you and all them that are of Her blood; but also in all them that haue heard or shall read this Sermon. This is all the gain I look and pray for, that Gods 
jer. 23.22, 28. 1 Pet. 4.11. Tit. 2.8. 2 Tim. 2.15. 1 Tim. 4.13.& 6.3.  word, which I haue faithfully alleged( not without some Illustrations( I confess) borrowed from the holy Fathers 
— Ingenuo pudore qui ornabat aetatem, quid cuius esset, confiteri— Illud( ●●ebat) Tertulliani, istud Cypriani, hoc Lactantij, illud Hilarij est. Sic Minutius Foelix, ita Victorinus, in hunc modum est locutus Arnobius. S. jerom. ad Heliodor. de Nepotian. , whereof I need not to be ashamed) may be constantly practised by us all. For when all is done and said, assure yourself( dear Sir) it is only the Life of Grace, the Grace of the fear of the Lord can truly Honour you, or any vpon earth, sweetly comfort you at your Death, and eternally glorify your soul and body in heaven. Abandon then I beseech you in the name of Christ 
2 Thess. 3.6. 2 Tim. 2.19. Prou. 4.14. 1 Cor. 5.11. Ephes. 5.11. Psalm. 26.4, 5.& 119.32, 36, 128. 2 Chron. 19.2.& 20.37. , all iniquity, and all workers of iniquity, yea abominate the sweetest sin, to which your youthful affections are most endeared, else you will never be able to incline and enlarge them to the pursuit and practise of so excellent and Glorious a Grace as the fear of the Lord; because this godly fear and the impenitent Allowance of any lust, is as incompatible as heaven and Hell: so that if you should hate to be divorced from your Bosome-sin whatsoever it be( which God forbid) you could haue no true right and interest to the precious promises of this and of that other life 
1 Tim. 4.8 . think on this continually, and hold it your greatest Honour, the Noblest employment of your soul, as it is indeed, to keep yourself( as a King 
Psal. 18.23.  did before you.) from your iniquity. Quod si tu( quod procul absit) nolueris, ego liber ero. Epistola, immo concio me haec mea, cum lecta fuerit, absoluet 
S. jerom. ad Castorin. Materteram. . And so I rest, being mindful of your virtues,  
Saint Maugan the 19. August 1626. Yours in all Christian devotion, and heartiest prayer to God for you, HANNIBAL GAMON.   

THE PRAISE OF A Godly Woman.  PROV. 31.30. 
— But a woman that feareth the Lord, shee shall be praised.  
PRaise is a Debt( saith Gregory Nazianzen 
Orat. 25. fol. 439. Rom. 13.7, 8. ) and it must be paid, not to men alone, but to women also; yet not to every woman, be shee never so noble, witty, wealthy or faire 
Non possumus reprehendere divini artificis opus; said 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 division. 11.2.— Homo igitur mihi non t●m vultu quam assectu admiracand emineat atque excellat: vt in his laudatur, in quibus etiam Deus prophetico judicio laudatur. de quo scriptum est Psal 66.5. Terribilis in consili●● supper filios hominum; cuius opera coram Deo luceant, qui bona iugibus operibus facta contexat. Id. ib. cap. 3. , vnlesseshe be godly withall: For favour is dece●●full, and beauty is vain; but a woman that feareth the Lord, shee shall be praised.  
A promise this is and affirmative, and an affirmative promise hath two parts in it. The first is the party to whom it is made, and shee is Multer timens Dominum, A woman that feareth the Lord, which is also the reason why she shall be praised: even because she is a woman fearing the Lord. The second is the thing promised, and that is Laudabitur, she shall be praised.  
In the former, it is not enough that she is a woman, because every woman is not Timens, one that Feareth, nor sufficient that she Feareth; because every woman that feareth is not Timens Dominum, one that feareth the Lord; but she that shall be praised, is all three. 1. A woman by nature 
Naturale vocabulum est Faemina. naturalis vocabuli general, Mulier.— tart. de Virg. Veland. cap 4. , where the weaker her sex is, the more shee shall be commended. 2. By Grace 
Aliud est Timere simpliciter, aliud Timere Deum— quip timere& amare simpliciter prolata, affectione: cum additameto autem virtutes significant. Simplices nempe affectiones insunt naturaliter nobis tanquam ex nobis, Additamenta ex Gratiâ. S. Bern. de Grat.& lib. Arb. , a woman that feareth, where the continual act of this Fearing is required. 3. That feareth the Lord, where the right object of her continual fear is limited.  
And in the latter we are to consider; First, to what matters, Laudabitur, her praise will reach, and in what respect to Ipsa Her person. Then secondly, When she shall be praised; not for the present, perhaps, no more than she hath been 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 find who shal praise her, and they will fall out to be her Husband and her Children( if she haue them 
Mulier enim non naturâ nomen est uxoris, said uxor coditione nomen est mulieris. tart. 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, said sexus vocabulum est. Gal. 4.4. Luke 1.28. S. Ambr. ibid. c. 5. ) and if they fail in this duty, then the godly shall praise her; and if they cease to do it, then her own works shall praise her, yea rather than fail, God himself shall praise her, which is best of all. So sure she is to be praised, not for the present onely, 
A Promise, and motive.  but for ever. And so this Text besides that it is a Promise, it is also a motive to stir us up to fear God, that so we also may haue true and eternal praise of God. It is both, and both ways wee to haue use of it, as of a Promise, and as of a motive: both these ways at once; A woman that feareth the Lord she shall be praised.  
A weak sex 
1 Pet. 3.7. jer. 50.37. Nah. 3.13. Gal. 3.27, 28.  to begin with, and yet being strengthened 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 party that shall be praised.  but that a woman as well as a man may fear the Lord, and haue praise of him, and so become the party who shall, and one Reason too, why shee shall be praised.  
For a woman must be more good than nature, art, policy, 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 naturals only, in that estate of corruption, they all hear alike to their disgrace, that they are All under sin 
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 fear of God 
Rom. 3.18. .  
By nature then both sexes are alike faulty, alike discommendable 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 do 
Eurip. Plutarc. de Tranquilit Mulier quantibuis proba, Mulier tamen est. ) because they haue as noble souls as men, for 
Anima enim sexum non habet.— De Virg. some. 1. lib. 3. fol. 99.  souls haue no sexes,( as Saint Ambrose saith) nor praise women for the endowments of the flesh onely( as other some do 
Cornel. Agrip. d. ●obilit. faemine● sexus. Bocacius de c●●ris mulieribus. ) unless they be adorned also with the saving Graces of the Spirit, whereof a chief one is not noble birth, great wealth, excellent wit, or rare beauty; but the fear of the Lord, his treasure 
Es. 33.6. . This godly fear is that, that makes a Woman in relation 
Caiet. in loc.  to God, praise-worthy. And good reason it should do so, if we regard the weakness of a woman, in whom so excellent a Grace as the fear of the Lord, is found, and the nobleness of fearing the Lord, being so found.  
First, a womans weakness is naturally 
Naturaliter etiam ma●or l●cti ●●t inter carnem et spiritum mulieris quam viri: quantò enim caro eius infirmior,& spiritus minus promptus, tantò pugna difficilior—& victoria commendabilior. Pet. bless. ser. 33. p. 420. Timeo autem ne fortè viri à virginibus iudicentur: Comparatione tamen non Auctoritate: quia per dvo 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 less willing, by so much the combat 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 dreadful day of iudgement, the Frailty of his flesh, and the Ignorance of his mind; but then he feared lest God would judge men by women, whose sex being more frail, more ignorant than that of mens, were for all that oftentimes more holy, more devout than many men.  
Secondly, the fear of the Lord is the truest nobility( as Gerson 
Tractat. de Nobilitate, part. 2. p. 52 lit. E. Et Greg. Naz. Orat. 13 tom. 1. fol. 352.  proves) the noblest grace that can ennoble and extol a man or a woman. Other natural, civil, and merely moral excellencies, perfections, and endowments a woman may haue, nay( which is nearest the point) other kindes of fear she may haue, and yet be base, servile, cursed as jezebel 
2 Kings 9.34. Act. 24.25. 1 joh. 4.18. , not praise-worthy, as namely, if she fear men 
Matth. 10.28. Es. 51.12. , or what else besides more than God, or not for God,( as Saint Bernard 
Convertatur ad ipsum etiam Timor tuus, quia peruersus est timor omnis, quo metuis al quid praeter eum aut non propter eum. S. Ber. in cap. Ieiun. ser. 2.  limits) or if shee fear God as a judge, in respect of his punishments only 
Quid magnum est, poenam t●mere? Quis enim non 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 love of his goodness, and from an hatred of wickedness, or if she haue cast off the fear of the Lord, which shee hath seemed to haue, or if shee puts off his fear from time to time, and continues not in it.  
look we then first to the object of the Laudable womans fear, that he whom she feareth be the Lord, in respect of his Mercy and Iustice both; then to the continual employment of her fear, not one that hath feared him, or will fear him; but one that doth fear 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 object may be right) the 
Deut. 10.12. 2 King. 17.36. Luk. 12.5. Es. 8.13. Mal. 1.6.  Lord is her fear, who shal be praised. 
The object of her fear.  For if He be not, all exquisitenesses besides are nothing in comparison; and if He be, all sufficiencies( remarkable in that sex) are improved, and all Duties( observable in the fear of the Lord) are practised. To see this the better, let us 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 vitandum sit, p●oin●e digesseris. Tertul. de Patien. c. 5. tom. 2.  rule, and oppose one against another, a vessel of dishonour against a vessel 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 
Esth. 1.12, 17, 20, 22 Eccl. 26.26. Es. 36.9.& 3.16. Prou. 30.33. Eccles. 25.13.& ali●i pa●sim. ubi vero timor Dei non est, ibi dissolutio vitae est. S. Aug. de Temp. ser. 213. ●●m. 10. , nor caring whether they bee pleased or displeased. Shee neglects to plant the fear of the Lord in her childrens hearts, 
A woman fearless of God.  choosing rather to be an example of wickedness unto them, and to misplace them in marriage for sinister respects. She brings want of things necessary to her family by her wastefulnesse, bravery, and idleness. She contemns her natural and legal kindred, lifts up herself above her equals, disdains her inferiors, dishonours her place by an ouer-loftie or an ouer-base and contemptible behaviour in the same. She alienates the hearts of Gods people from her, by neglecting the offices of courtesies and helpfulness. She declines and vnderualewes the most searching means of salvation, 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 hominum, said ad memoriam gehennalium tormentorum. Et hic quidem peccare non metuit, said ardere. S. Bern. de Tripl. Coberent: Vincul. &c. Es. 33.14.  Distinction) she fears hell torments, because shee hath sinned, but shee fears not Gods displeasure, lest she should sin, and therefore shee lives and dies in worldliness, wantonness, pride, hatred, variance, emulations, wrath, strife, reuenge, impatiency, gluttony, or some such darling sin: and tell me( beloved) if such a woman not beautified and adorned with religion and the fear of the Lord, be worthy to bee praised of the Lord? I am sure the ancient Fathers 
Tertul. de Habit. Mulieb.& de Cultu Foem. tom. 2. S. Cyprian de Discipl.& Hab. Virg. to. 2. Greg. Naz. adverse. mulier: Ambitiosè se ornantes. to. 2. S. Ephraem adverse. improbas mulieres. tom. 1. if his works. rivet. l. 3. c. 21.  declaim bitterly against her filthy heart, false hair, adulterate paintings, naked breasts, new-fangled fashions of superfluous, monstrous attire:& the holy Scriptures 
2 King. 9.20, 30, 34. Es. 3.16, &c.& 32.9, 10, 11. 1 Pet. 3.3, 4. Matth. 5.36.& 6.27. Eccles. 25.13, 19.  vilify her to her face, threatening her( notwithstanding all her other ornaments and excellencies of nature, art, policy, preferment,) that without this fear of the Lord, it shall not be well with her, Eccles. 8.13. The Lord will come near to her to iudgement, he will be a swift witness against her, Mal. 3.5. She shall leave her memory to be cursed 
Eccles. 23.26. Prou. 10.7. , and her reproach shall not be blotted out, she shall be counted ungodly of all 
Eccles. 26.25. , more bitter than death 
Eccles. 7.26. . As rottenness in her husbands bones 
Prou 12.4. , As spittle 
Eccles. 26.21. , yea As a dog 
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. revel. 21.8.& 22.15. ) she hath sinned Saluo metû, without any fear of God.  
But on the other side what personal sufficiency, 
A woman 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 fear of the Lord doth not animate, advance, and accomplish? This godly fear ennobleth nobility, beautifieth beauty, enricheth wealth, teacheth wit, wisdom. She that hath this fear, dare not for her heart, but be loathe to offend her husband, and deny her inferiority 
Gen. 3.16. Eph. 5.23.33. 1. Cor. 7.34. ; but be an example of godliness to her children 
1 Tim. 5.10. 2 Tim. 1.5.& 3.15. Tit. 2.4. Deut. 6.7. , provide things necessary for her seruants 
Prou. 31.15, 21. Matth. 8.6.  both in health and in sickness; love her natural and legal 
1 Tim. 5.4. Esth. 2.7, 10.& 4.4. Ruth 4.15. Exod. 18.7.  kindred, esteem her equals above herself 
Phil. 2.3. Rom. 12.10, 16. , countenance and relieve her inferiors 
Iam. 2.1. 1 Tim. 6.18. , maintain the dignity of her place by all such virtues as may discharge the 
Titus 2.3.  same; win the affections of Gods people, to her more and more, by the offices 
Luk. 1.40, 56. Prou. 19.6. c. 28.24. Gal. 6.10. 1 Tim. 5.10. job 6.14  of courtesies, salutations, gifts, visitations, inuitations and of helpfulness; yea she that fears God, dare not for her heart but Honour them that fear God, Psal. 15.4. but keep her set tasks 
Gal. 6.9. Iam. 1.19. 1 Tim. 4.13. 1 Thess. 5.17. Luk. 2.37. Ephes. 4.26. Phil. 4.5. 1 Pet. 3.4.  of hearing, reading, fasting, praying, meditating, moderating passionate distempers, and of all other gracious exercises, of self-denial 
Luk. 9.23.& 14.26. ; so that there is not any known 
Psal. 18.23.& 97.10. Gen. 39.9. Prou. 16.6.& 8.13  sin which she nourisheth, alloweth, or goeth on in, but quaketh and trembleth at the very first thoughts, yea motions and inclinations thereunto, as being in the sight 
Gen. 17.1. Psal. 16.8.& 116.9. Act. 10.33. 2 Cor. 2.17. job 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 conscientia, si credamus nos in ●onspectu Dei vivere, si non tantum quae gerimus videri d● supper, said etiam quae cogitamus, aut loquimur, audiri a Deo putamus &c. Lact. de Irâ Dei. c. 8.  of an invisible God, under the perpetual presence of his All-seeing glorious pure eye, which shee will not provoke to anger by any sin, for all the gold that ever the sun made, or shall make while it stands in heaven 
Es. 3.8. 1 Cor. 10.22 Psalm. 119.14 72.127.162. .  
This glorious description of a woman fearing the Lord, is not mine( Blessed Brethren) but the Scriptures, wherein I find; 1. The cause of her fear to be not self-love 
2 Tim. 1.7.& 3.2. , but the love of God; not the spirit of Bondage 
Rom 8.15. ; but the Spirit of Adoption: 2. The object of her fear to be not the precepts of men 
Es. 29.13. , but the Commandements of God 
Deut. 4.10. Es. 66.2. Eccl. 12.13. Prou. 13.13. Psal. 119.161. : not his Threats only 
Psal. 119.120.& 52.6. , but his Promises also 
2 Cor. 7.1. Heb. 4.1. Psal. 130.4. : not his Anger only against sin 
Deut. 9.19. , but his Mercy also in Christ 
Hos. 3.5. Psal. 33.18.& 130.4. : not his Presence only, as a revenging judge 
jer. 5.22. Act. 10.2, 33. , but his Forbearance also as a loving Father 
Mal. 16. Os. 3.5. Hebr. 12.9. . 3. The workings of her fear to be in the heat of temptations and afflictions, not Despairing 
jer. 17.17. Eccles. ●. 28. ; but believing the forgiveness of her sins, not Limiting God to the present danger; but 
Psal. 33. ●8. 20. Eccles. 2.7.  waiting for his mercy, not Distrusting his providence; but hoping for Good 
Psal. 115.11.& 56.3. Eccles. 2.9 : not Murmuring against him; but praising Him, and praying unto Him 
1 Cor. 10.10 Psalm. 22.23. Act. 10.2. , yea( which is the proper Act of her fear) not loving any sin, but hating and eschewing all sin 
Exod. 20.20. Eccles. 15.13. Prou. 8.13.& 16.6. 2 Tim. 1.7. 1 joh. 4.18. Hos. 3.5. Psal. 97.10. I●r. 4.18.& 2.19. , not out of a slavish terror of punishment; but chiefly because it is sin, an Infinite evil, and because an Infinite Good God, whom she loveth( saith Saint Augustine) is offended by it, though she should never go to hellfire to be punished for it 
Verò-●hristianus— profic●●d● perueniet ad tal●m animu●, vt plus amet Dominum quàm tim●at Ge●●nam: ●t etiansi dicat illi Deus, utere 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, said ne illum quem sic amat, offendat. De Catechiz. Rudib. cap. 27. tom. 4. fol. 912. .  
Lastly, in the Scriptures I find perseverance or constancy 
Ierem. 32.39, 40. Deut. 4.10. Prou. 23.17.& 14.2. 1 Tim. 2.15.  to be ever an inseparable Attendant vpon her fear! 
The continuance of her fear.  For she is not one that hath not yet tasted of this saving Grace, or else not continued in the same; but she is a woman for the present, Timens Dominam, Fearing the Lord. You shall never find Her otherwise, than( as God would haue her) In the fear of the Lord all the day long, Prou. 23. Fearing and keeping his Commandements always, Deut. 4. Doing her Husband Good and not evil all the daies of her life, verse the 12. of this Chapter.  
It is true indeed, as fear is opposed to D ffidence, Luke 1. So she serves God without a distrustful fear all the daies of her life; because of Gods continual presence with Her 
Matth. 28.20. Es. 43.1, 2. , continual mercy towards Her 
jer. 14.9. Lam. 3.22, 23. , continual power 
2 Cor. 12.9. Es. 26.4.& 45.24. Psal. 121.& 35.24. Rom. 8.26.  over Her, in Strengthening, Helping, and upholding Her, Esai. 41.10. But yet as fear is opposed to Negligence, so she still fears God, lest she should be secure by reason of his Power which is invincible 
Matth. 10.28. Deut. 28.58. ; of his wisdom, which is infallible 
Esai. 29.15, 16. Psal 50.21. ; of his Mercy, which is compassionate 
Esai. 43.25.& 63.9.& 49.13, 15. ; and of his Iustice, which is inflexible 
Esai. 42.14. .  
It is as true also( which Gerson and others haue observed 
De diversis tentat. Diaboli, part. 3. Mr. Greenham 5. part, among his Rules for an Afflicted mind. ) that many times a devout soul is so disquieted with a slavish fear of the adversary; that she fears lest she hath not any true fear of Gods majesty; but yet ( B. B.) say the Pelagian what he can to the contrary, such is the everlastingness of Gods love 
Esai. 54.8, 9, 10. c. 49.15. jer. 31.3.36. c. 33.20, 21. joh. 13.1. Rom. 8.38, 39. Mat. 12.20. Esai. 42.3. , mercy 
Psalm. 103.17. 2 Sam. 7.15. , and covenant 
Psal. 89.28, 34. Esai. 55.3 c. 59.21. jer. 32.40. , the Vnconquerablenesse of his Power 
joh. 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, inquam eius est ista, qui dixit, Timorem ●eum dabo in cor eorum &c. S. Aug. de Bono persever. c. 7. to. 7. jer. 32.27. , the Immortality of his Word 
1 Pet. 1.23. 1 joh. 3.9. , the certainty of his Promises 
Ephes. 1.13. Numb. 13.19. Ios. 21.45. 1 joh. 5.10. Hebr. 7.27. c. 11.11. Rom. 4.21. 1 Cor. 1.9. , the efficacy of Christs Spirit 
Esai. 59.21. Ephes. 1.13, 14. c. 4.30. joh. 14.16, 17. 1 joh. 2.27. , Prayer 
Luke 22.32. joh. 17.15, 20. Rom. 8.34. Hebr. 7.25. , Merits 
1 Pet. 1.2, 3, 4, 5. 1 joh. 5.4, 18. , and of Faith in them 
1 Pet. 5.9. Ephes. 6.6. Matth. 16.18. ; yea such is the durable vigour of this saving Grace of the fear of the Lord 
Ierem 32.40. Perseuerantiam enim promisit Deus, dicens: Timor●m meum dabo in cor eorum vt à me non rec●dant. Quod quid est aliud quàm talis ac tantus erit Timor meus, quem dabo in cor eorum, vt mihi perseuerantèr adhaereant? Idem de Bono persever. c. 2. tom. 7. Rom. 11.29. , that being once rooted by God,( as Saint Augustine urgeth) it cannot be removed; but through it we may perseueringly adhere unto God according to his promise: I will put my fear in their hearts, that they shall not depart from me, jer. 32.40. with Psal. 80.17. She then that truly hath this fear, doth so fear the Lord in love, and love him in fear 
Absit 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 consumptionis,( nam omnis Vindicta Dei, Ira dicitur) said 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 yearning and relenting Bowels of a Compassionate Father, so in the height of Satans Terrifying iniections, she can shun and abhor Gods Displeasure 
— Qui glutine Deo conglutinatur, id est ch●ritate— terribilius& horribilius ipsâ Gehenna judicat, in re leuissima vultum omnipotentis scientèr offender. S. Bern. de Tripl. Cohaeren. Vincul. , more than all other miseries of Punishments, and therefore in what state soever she be of Consolation or Desertion, shee is still the same Woman, Timens Dominum, Fearing the Lord.  
Thus wee haue seen who shee is, who shall be praised, lest we should praise Her unawares, whom we should not praise. And now it were good we did think a little better on the Reason, why she shall be praised, even because she is such a woman fearing the Lord.  
For if any thing, so rare and excellent a Grace as the fear of the Lord is, should move us to affect it, and labour for it, 
The Reason  especially being found in so weak a vessel as a Woman is 
1 Pet. 3.7. Vi● itaque nominatus est, quod maior in eo Vis est quàm in foemina,& hine Virtus nomen accepit. Item Mulier à mollicie est dicta— velut Mollier. Lact. de Ops. Dei. cap. 12. . For I could tell you, there are more Michals 
1 Sam. 18.21.& 25.41.  than Abigails 
2 Sam. 6.16, 20. , more Iezebels 
1 King. 21.7. 2 King. 9.22, 30.  than Sarah's 
1 Pet. 3.6. , more proud Vasthy's 
Esth. 1.12. , than humble Esthers 
Esth. 8.5. , more fearful women, than Women Fearing the Lord; and therefore the rarer such Phoenixes are( as S. jerom calls them 
Optima foemina rarior est Phoenice. Malarum foeminarum tam copiosa sunt examina &c. S. jer. epist. ) not One to be found by wisest Salomon 
Eccles. 7.28. Prou. 31.10. , among a Thousand, the greater is her praise that feareth the Lord 
Laus tantò maior deferri solet, quantò est bonum rarius quod exigit Laudem. S. Aug. lib. 1. de civit. Dei. cap. 28. tom. 5. .  
Then I must tell you, that every fear is not commendable. Not that fear which is hypocritical, for this is Superstition, when men fear the fear of Idolaters 
Esai. 8.12 Col. 2.20. . Not that fear which is Worldly, for this is wicked self-love, when men fear Men 
2 Tim 3.2. Mat. 10.28. Qu●● an m●● D●minat●r, ●●si De●solus? Q●●s ●ste, a 〈…〉 ●ll potius metum co●●e●●an ●● &c. Tertul ad● rs. Gnost c. 9 tom. 3.  loss of Goods, Fire and faggot, more than God the Onely Soucraigne Commander of the soul, the Only dreadful Threatner of everlasting Burnings. Nor that fear which is servile 
Tim●r S●●uilis n● est Virtus, quialicet mala d●clinari sa ●iat: non tamen hoc sac●● been, 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 animum gerit, etiam si timore viri non adulterium perpetrat: tamen quod dost ●peri, inest voluntati. C●●ta vero aliter timet. nam& ipsa times virum; said cast. Deniq, timet illa, no vir insestus adveniat, ista ne offensus abscedat. S. Aug. epist. 120. c. ●● 2 , for this is no virtue proves Paris. when men sear the evil of Punishment only; not the evil of sin, as an adulteress fears the coming home of her Husband; but fears not the Committing of Adultery. Nor is that fear commendable, which is distrustful or Immoderate like reuben as Gerson 
reuben violat Balamdum nimium grandis effectus e●t, q●●● timor si simius est, dum se custodire nititur, format inutiles imaginationes, quibus se con●oluens a salutaribus impeditur. Tract 10. supper, Magnificat. part. 3.  alludes grown great, and lying with Bilhah, for this is infidelity when men tie Gods Grace to present deliverance out of danger, without a believing and waiting Spirit for his mercy, Esai. 28.16.  
But the fear for which a Woman shall be praised, is informed by wisdom, instructed by understanding, directed by counsel, strengthened by Might, governed by Knowledge, adorned with piety, as Saint Ambrose collects out of the eleventh of Esay 
Lege Esaiam: vide quanti● subiecerit timorem vt faceret irreprehensibilem& bonum Timorem. Spiritus inquit Sapientia &c. Tal●e Timori Domini i●ta& est. irrationabilis& insipiens Timor, vnus ex illis: Foris sugnae, ●●tus ●●●o●es. In P●●l. 18. Ser. 5. tom. 4. . It is a faithful fear trusting in God 
Psal. ●●●. 11& ●●●. 11. Esai. ●0. 10. , and making Him her fear, Esai. 8.13. and her Hope too in the Day of evil, not without this wont Prayer unto Him then: Be not thou a Te●rour unto me, ler. 17.17. A chast and clean fear 
Psal 19.9. , Cleansing from all filthiness of the flesh and Spirit 
2 Cor. 7.1. . A reverent and Godly fear 
Hebr. 12.28. , Preparing the heart, Humbling the soul in Gods sight 
Eccles. 2.17.& 21.6. , Trembling at his Word 
Esai. 66.2. Eccle. 2.15. , not Disobeying it, Eschowing 
job 1.1.  evil, Working righteousness and Giuing much alms 
Act. 10.35, 2, ●●. Eccles. ●5. 1. . A Blessed fear it is 
Psal. 112.1.& 128.1 , Blessing them that haue it, Blessing the Lord that gives it, Praising Him and saying: That his Mercy endureth for ever 
Psal. 135. ●●.& 118.4.& 22.23. .  
Lastly, it is an everlasting fear, ever increasing 
1 King. 18.3 12 To●. 14.4. , and Enduring for ever 
Isal. 99. revel. 7.10, 11.& 19.1, 3, 4, 5, 6. , though not in respect of the Act of Declination or eschewing of sin 
Bonau. lib. 3 d. 34. q. 3. p. 89. Tho. Aquin. 22 q. ●9 a. 11. , because in heaven there is no fear of sinning 
In coelo, ubi 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 reverencing God, because there the Saints do nothing else; but still give Glory to Him, and Worship Him with humble Acknowledgement of their own unworthiness, Psal. 19.9. with revel. 4.10.11.  
Now( Honourable and beloved) though I haue set nothing at all besides this heavenly Manna before your eyes; yet your full souls must not loathe it. For if that only is to be praised which is excellent 
Laudare plus est quàm pr●ba●e& praedica●●. N●● Land●mus ●● q●●● excellit &c. Auso. Popma de Differen. Virt. l. 3. , then( by your leave) I must stand somewhat longer vpon the excellency of this fear, before a Woman can be praised that hath it.  
I demand then what do you count Excellent? 
The excellency of Godly fear.  Riches, Honour, Life. Why, these are never well gotten, nor well kept; but by the fear of the Lord. So saith Salomon, By the fear 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 wherewith Christ Iesus himself was Filled, and that was with The Spirit of this fear, Esai. 11.2. 
Inter lauds meas& illa est eximia: quod ipsum Christum Dominum Apothecam, immo fontem Gratiarum omnium& Virtutum replere dictus sum &c. Paris. de Moribus, fol. 99. Lit. P.  An excellent thing which God himself so earnestly desires to be still in us, and that is this fear. O( saith He) that there were such an Heart in them, that they would fear me, and keep my Commandements always 
Deut. 5.29. , which is indeed the whole duty 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) every man is Nothing. He is not a Man( reasons a schoolman 
Vsus enim humani animi pendet à Timore conspictus divini tanquam à primi regula. C●●et. in Eccles. c. 8.13. v. ) but the Shadow of a Man; because He employs not his soul to that noble End for which he had it, namely, to be squared and ruled by the fear of the Lord: without which no man can so much as Begin to be wise, because this fear is the Beginning 
Prou. 9.10. job 28.28.  of wisdom, nor so much as Begin to love God, because this fear is the Beginning of the love of God 
Eccles. 25.12. . It is the Sale alludes Blesensis that must be in every Sacrifice 
Leuit. 2.13. Pet. bless. ser. 36. p. 430. , in every work we do, so that there is no serving God, no rejoicing in Him 
Psal. 2.11. , no hearty Repenting 
2 Cor. 7.11. Eccl. 21.6. , no Chast conversing 
1 Pet. 3.2. , no Perfecting Holinesse 
2 Cor. 7.1. , no Working out our salvation, but with fear and Trembling 
Philip. 2.12. ; nay there is no salvation, no blessedness without Continuing in this fear 
Eccles. 2.10. 1 Tim. 2.15. , Prou. 28.14. again, is not that Excellent, that will make us more Excellent than our Neighbours 
P●●●. 1●. ●● Eccus. 15. ●. , that will Exalt us above them, that will keep our hearts from hardening 
Prou. 28.14. , our Houses from overthrowing 
Eccles. 27.3. ? but nothing can do this; but this fear of the Lord. This fear( 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 overthrow all the devils strongest holds, any 
Prou. 8. 1●.& 16.6. Psal. 119& 36.117.128. v. Iam. 2.10. Psal. 86.11.  Bosome-finne, be it never so pleasing and profitable, by reason of that contrariety and Opposition 
said aiunt quida: Satis Deum habe●e si cord& 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 sin, and living in Gods fear and favour, as you may see, Leuit. 25.36.  
Lastly, this is an Excelient fear, because it is A fountain of Life 
Prou. 14.27. : wherefore? To drive away sins 
Eccles 1, 21. , sins which haue been committed by Repentance( saith S. Bernard) and sins whereto we are Tempted, by Resistance 
Timor 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 excellency of this fear: For it is A fountain of life also: To Cause us to find favour at our Deaths 
Eccles. 1.13. ; and which is more, Such an Excellent fear as will make us Not fear, nor be afraid 
Eccles. 34.14. Exod. 20.20. Prou. 1.33.&. 19.23. Psal. 27.1, 2, 3.& 34.4.— Auserendi sunt metus, said ita, vt hic solus ●●linquatur, qui quoniam legitimus ac verus est, solus essicit, ut possint caetera omnia non timer, Lact. de Vero Cultu. l. 6. c. 17. Qui enim Deum veracitèr t●met, nihil terrenum& caducum time● immo ex ipso T●more Dei, ipsis Timoribus supereffertur. Bonau. lib. 3. d. 34. q. 1. p. 62. . Whereupon Saint Augustine 
De Temp. Serm. 214. tom. 10.  concludes for my purpose: Dis●at timere, qui non vult timere: Discat ad tempus esse Solicitus, qui semper vult esse secur us. Let him learn to sear, that would not fear: Let him be wary and cautelous for a time, that would be happy and secure for ever. Tertullian gives the reason 
Nam 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 ogre. , because if We fear to Offend, by Fearing we will take heed, lest we Offend, and by Taking heed, we shall be in safety; otherwise if wee presume and be not always watchful over our hearts lest thev oftend, we cannot be saved 
Prou. 4.23. jer. 4.14, 18.& 16.10, 11, 12. Es. 55. 7. Mat. 15.19. Nec sufficit non egisse aliquid imptum, si meet cogitatur impietas. S. Hilar. in Psal. 65 fol. 424. , jer. 4.14. Qui solicitus est, is verè poterit esse securus: He that is not ouer-hold on his own strength 
Prou. 28.26. Rom. 7.18& 11.20. ; but confident in Christ 
Phil. 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 lives not securely in the minion-delight of any known sin; but stands in such continual 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 sin in his heart 
Psal. 66.18. 1 Pet. 3.15. Ez. 33.31. Psal. 24.4. Iam. 4.8. Heb. 10.22. ready ad te, intus tibi esto judex. Ecce in cubiculo tuo abscondito, in ipsa vena intima cordis tui ubi tu solus es,& ille qui videt; illie tibi displiceat iniquitas, vt placeas Deo— Parum est in vul●ù, parum est in lingua, in cord noli respicere, id est, noli diligere, noli acceptare. Idem in Psal. 65. to 8. , and studies to do every Good work as carefully, as if it were the Last he should do in this World, and as exactly, as if his whole salvation depended vpon it, such a Man in Ancient Tertullians iudgement 
De cultu Faem. cap. 2 to. 2.  may be truly secure of persevering in Grace here; and of being Glorified hereafter 
2 Thess. 3.3. 2 Tim. 2.19. joh. 15.16. Luke 10.20. joh. 16.22.& 10.28, 29. v. Psal. 15.5.& 125 1. Prou. 10.30. , 1 Thess. 5.15, 24. Once more and I haue done. Is not that an excellent thing that is for the Good of them that haue it,& of their children after them? Riches, Honour, beauty, policy, these and the like are not oftentimes so, as we see by woeful experience in Nabal, Haman, Absalom, Achitophel; but the fear of the Lord is ever so, for the Good of them that haue it, and for their children after them, as the Prophet saith, jer. 32.39. and God himself before him, Deut. 5.29.  
There is no want to them that haue this fear of any Good thing that is Good for them 
Psal. 34.9, 10 Eccles. 40.26, 17.& 1.16. . For first, Psal. 25.14. The secret, that is, the fear of the Lord, is with them that fear Him; and is not that enough, though I should say no more with the Psalmist, because Godly fear 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 move you further to affect this Excellent Grace. For if you will fear the Lord, He will show you his covenant 
Psal. 25.14.  of life and peace 
Mal. 2.5. , Teach you the way that you shall choose 
Psal. 25.12. , Haue a book of remembrance written before Him for you 
Mal. 3.16. : he Will Arise unto you the sun of righteousness with healing in his wings 
Mal. 4.2. : He will hid you in his presencefrom the pride of men 
Psal. 31.20.11. , keep you secretly in a pavilion from the strife of tongues, deliver you in Temptation even again 
Eccles 33.1. ; yea He will take pleasure in you 
Psal. 147.11. , pity you as a Father doth his children 
Psalm. 103.13. Mal. 3 17. , fulfil your Desire, hear your cry and save you 
Psal. 145.19. . And what is all this, but in a word( the word of my Text) he will praise you, which is the Thing Promised to a woman fearing the Lord.  
Ipsa Laudabitur: She shall be praised.  
She shall be so; 
The thing promised. In what respect to Ipsa.  but may not that labour be spared? For a man would think, she hath been praised all this while; because Godly fear, the Grace of God in Her, and the onely cause of her Praise, hath been already so much commended unto you? No( beloved) my Text( you see) applies and appropriates this praise to Ipsa, Her own Person, by virtue indeed of the fear of the Lord. For were it not for that, it were better Contemning Her, yea Contending 
Pro●. 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 mark of the Godly to contemn the ungodly, Psal. 15.4. This, of the wicked to Praise the wicked, to bless the covetous, whom the Lord abhorreth, Psal. 10.3. It is not her Friendship, no nor Carnis bona( as Saint jerom 
E●o carnis bona quae se●per& ips● contempsit, in ainae landibus ●o requiram— ad Heliodor. Epitah. Nepot.  calls them) the Good endowments of the flesh, can privilege him from a Curse, if so be, he praise her without or above 
Prou. 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 fear of the Lord, with the excellent fruits thereof, is Gods Gift 
Es. 26.12. 1 Cor. 15.10.& 12.6. Phil. 2. 13. jer. 32.40. , for which( saith Fulgentius 
Laudari in ●onis o●eribus debes; said in eo quod operaris, hominum lauds expectare non debes— Deus Laudetur in operibus tuis. De statu Vidu. ad Gallam epist. 2. Si qua merely in Sanctis digna laud vel admeratione intueor, clarâ luke 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 himself 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 beauty, Her nobility, or all these and the like of Hers are commended? Yes, all these come very near Her, and mutually receive lustre and eminency from this Godly fear; but they are not Ipsa, herself, that is, 
1 Pet. 3.4. Enimverò quis non ainae dabit summam omnem, cuius nomine totius hoins mentio titulata est. Tertul. de Anima. cap. 13.  principally Her soul truly Generous, and ennobled with the fear of the Lord. until such an Humble soul be found in Her, She is not She, that shall be adorned with the Garment of praise, Esai. 61.3. Therefore Saint jerom 
〈◇〉 Nihil in illâ laudabo, nisi quod pr●prum est. S. jerom ad Princip. And so of Paula he saith. Nihil laudab●mus nisi quod proprium est.& de purissimo sanctae mentis font profertur. Id. ep. ad Eustoch. Nam cum omnia opera sua laudauerit Deus, cae●um, terram &c. ubi ad Hominé ●etum est, solus non videtur esse laudatus propter quem omnia generata sut. Quae igitur causa est, nisi fort ea, quia alia in specte sunt, Homo in occuito? quia aliorum Gratia foris, hutus intus est. Aliorum in nativitate, ●uius in cord.— Ideo ergo homo non ante laudatur, quia non in forensi pelie; said in interiore Homine antè probandus, sic praedicandus est. S. Ambros. Instit. Virg. cap 3 tom. 1.  would not commend in Noble Marcella any thing save Her own Godly self. 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 general, no kind is limited. 1. Therefore for the Extent, to be praised every manner of way. 2. For the Time when it shall be best for her. 3. For the Praiser, by him who can best do it. Of all these briefly.  
First, what praise she shall haue. 
What Praise she shall haue. The Extent of Laudabitur. tum cil, solus non videtur esse laudatus propter qu●m omnia generata sut. Qu● igitur causa es●, nisi fort ea, quia alia in specie sunt, Homo in occu●to? quia aliorum Gratia foris, h●ius intus est. Aliorum in nativitate, huius in cord.— Ideo ergo homo non ante laudatur, quia non in forensi peli●, said in interio●● Ho●●ne ante probandus, sic praedicandus est. S. Ambros. Instit. Virg. cap 3 t●m. 1.  1. even that( which being true) is ever accompanied with Dearest love to her person 
2 joh. 1.1. Hebr. 13.1. Ephes. 5.25. . 2. Highest estimation of Gods abundant graces in Her 
1 Thess. 5 13. . 3. Frequent Commemoration of them 
Mark 14.9. Psal. 112.6. . 4. Moderate Lamentation at her Death 
Gen. 23.2. joh. 11.33.35. 1 King. 14.13. 1 Thes. 4.13. Eccles. 22.11.12.& 38.16, 17. . 5. solemn Funerals according to the dignity of her place 
Act. 8.2. 2 Chron. 32.33. . 6. And above all, with precise imitation of her excellent virtues 
Iam. 5.10. Hebr. 12.1.& 13.7. 1 Cor. 11.1. . All this Honour God allows Her, that honours Him with His fear 
1 Sam. 2.30. Deut. 26.19. joh. 12.26. Esai. 8.13. Timor hoins, D●t Honor est. T●rt. de P●●nit c. 7. . But because all Praise is properly in Words( as the schoolman teacheth 
T●o. Aquin. 22. q. 103. a. 1. ad 3. ) and better words shee cannot haue to praise Her, than God himself speaks 
Psal. 12.6. , therefore she shall be Commended in no other, neither in regard of God, nor of her Husband, Children, Kindred, Seruants, and Gods People.  
First in respect of God, she shall be praised for One of his Excellent 
Psal. 16.3. , Hidden Ones 
Psal. 83.3. : for one of his jewels, which he will make up 
Mal. 3.17. : for His Daughter 
2 Cor. 6 18, , His Sister 
Cant. 4.9. , His Mother 
Matth. 12.50. , His Spouse 
Hos. 2. 1●. , His love 
Cant. 2.10. , His dove 
Cant. 2.14. , His Faire 
Cant. 2 13.  one, as Faire as the moon, as Pure as the Sun 
Cant. 6.10. : as the moon by inherent, and as the Sun, by imputed righteousness. To her Husband she shall bee commended, as the loving hind and pleasant row 
Prou. 5.19. , the Desire of his eyes 
Ezek. 14.16. Eccles. 36.22. ; An help like unto himself 
Gen. 2.18. Eccles 36.14. ; His Companion 
Mal. 2.14. ; for A Pillar of rest 
Eccles. 36.24.  so that He shall haue no need of spoil 
Prou. 31.11. ; for a Good Portion 
Eccles. 26.3.23. , a special favour 
Prou. 18.22.  and Gift of the Lord 
Prou. 18.22. ; a Double Grace 
Eccles. 26.15. , Doubling the number of his Daies 
Eccles. 26.1. , Fatting his bones 
Eccles. 26.13. , and making him known in the Gates, when he sitteth among the Elders of the Land 
Prou 31.23. : for a Tower against Death unto him 
Eccles 16.22. : A greater Blessing unto him than either House or Inheritance 
Prou. 19 14. , above children and the Building of a city to continue his Name 
Eccles 40.19. , yea for a crown unto her Husband 
Prou. 12.4. Non annulus, non torques aureus, non monue; said Gorona. Cartw. m Prou. , not a Gold-ring on his finger; nor a chain of Gold about his neck, nor a Brouch in his hat; but for a crown vpon his h●ead( an Ornament more conspicuous and eminent than the former, the principal ensign of Princes 
Psal. 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 above her, that feareth the Lord 
Eccles. 25.10. , None greater than she, not Great Men, nor Iudges, nor Potentates 
Eccles. 10.24. : Her Grace is above Gold 
Eccles. 7.19. . Her Price is far above Rubies 
Prou 31.10. . Her Continent mind cannot be valued 
Eccles. 26.14.15. , and by reason of Her, her Husband is a Blessed Man 
Eccles. 26.1. , Not like other men 
Eccles 36.23. merely Muuere igitur Homn non habet Leudem, in Muliere praedicatur, &c. S. Ambn. s. Iastat. Virg. cap. 3. tom. 1. .  
To Her Children shee shall be Commended; because by her they haue a place of Refuge 
Prou. 14.26.& 11.2. : by Her they haue good means to bring and continue true Honour vpon them 
D●ut. 5.29. Psal. 112.2. , and if They( the Fruit) be a great Blessing 
Psal. 127.3. ( as it is to haue Issue by such a One) what is the Root that beareth it 
Psal. 128.3. ?  
But I must hasten: How shall she be Praised in respect of her Parents? even as Rachel 
Gen. 29.9.  for doing service to them as to her Masters( the true property of one that feareth the Lord 
Eccles. 37.7. .) In respect of her kindred by marriage, as Ruth, loving them 
Ruth 4.15. , Dealing kindly with them 
Ruth 1.8. , and cleaving unto them 
Ruth 1.14 &c. 2.11 . And in respect of her kindred by blood, as Esther, who did the Commandement of Mordecay when she was a queen, like as when she was brought up with Him 
Esth. 2.20. , who was exceedingly grieved at his grief 
Esth. 4.4. , and procured the Enlargement and deliverance of her kindred with her Feasts 
Esth. 4.16. , her tears 
Esth. 8.3. , and the Hazard of her Life 
Esth. 4.11, 16.   
In regard of her Seruants also, she shall be commended; because she Buildeth her House 
Prou. 14.1. : Shee is like the Merchants ship, She fetcheth her food from far 
Prou. 31.14. , She giveth meat to her household 
Prou. 31.15. , She clotheth them all with Scarlet 
Prou. 31.21. , and Shee looketh so well to their wates 
Prou. 31.27. , that As the sun when it ariseth in the high heaven; So is her beauty in the Ordering of her House 
Eccles. ●6 16. .  
Lastly, because all the essential Glory and fairness, which is to bee found in the whole Church, The Woman clothed with the sun 
revel. 21. , as that of justification& Sanctification &c. belongs to every Member of the Church 
Gal. 3.28. Ephes. 4.15.16. C nt 2.10.— Cum ipsos cogitatis amantes, non vrum& Faeminam, said verbum &c. Animan sentatis, oportet. Et si Christum& Ecclesiam di●ero, idem est, nisi quod Ecclesiae nomine non vna Anima, said multarum unitas, vel potius vnanimitas designatur. S. Bern. s●rm. 61. in Cant. , and consequently to every Woman fearing the Lord, therefore to Gods people she shall be commended, as one of the Hands of the Church dropping with sweet smelling myrrh 
Cant. 5.5.  As the curtains of Salomon 
Cant. 1.5. ; As a lily among thorns 
Cant. 2.2. ; A Garden enclosed: A Spring shut up. A fountain sealed 
Cant. 4.12. .  
But when shall shee haue all this Praise, and of whom? Not by and by, nor of every one 
Luk. 6.26. Eccles. 15.9 , for Praise is not comely in the mouth of every one, of every scoffing Ishmael.  
But first of the Time.  
Many when they hear a Promise( and a Promise I  told you at first, 
When she shall be Praised.  this is) think to haue it by and by; but they mark not, that a Promise and the Fruition of it is not all at once. It must be waited for 
Esay 28.16.30.18.40.31.64.4. Heb. 10.36, 37, 28. Hab. 2.3, 4. , especially this Promise of Praise: until 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 non a nobis laudem exagamus, nec praeripiamus judicium Dei& praeueniamus sententiam judicis, said suo Tempori, suo Iudici reservemus. S. Amb●es. in luke l. 8. c. 17. tom. 5.2 Tim. 25. Eccles 11.27.28. , Her Faith shall be found unto Praise and Honour, and Glory. Therefore in the mean while, best for her to fear the Lord, and so be praise-worthy, than to be praised for the present.  
1. Not only because it is safest praising Her as a Master of a ship is( saith S. Ambrose 
Nam si laudari autè Gubernator non potest quam in ●ortum navem deduxerit: quomodò laudabis Homine prius quàm in stationem mortis successerit? S. Ambr. de Bono Mort c. 8. tom. 4. Merttò ergò differtur, vt sequatur foenerata eius Laudatio, cuius dilatto non dispendium; said incrementum est— Et ideo laudatio eius non in exordro; said in fine est. Nemo enim nisi legitimè certauerit, coronabitur. Ideoque sapiens t●● id cit: Antè mortem non lauds hominem quemquam. Ratio. Quia in fine hoins nudantur opera eius. Id. Instit. Virg. c. 3. tom. 1.  is safely arrived in the haven, past all danger of shipwreck: or growing more proud by her praise( which many living do) as Herod for one 
Act. 12.21 , and that Philosopher for another, whose soul being before no bigger than a mans finger, became so pust up and swollen with others commending him, that( as Arrianus reports) it grew greater than two Cubits 
Arrian. Epict l. 3. c. 2 .  
2. Nor only because actual 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 ever in the party 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 heaven, where Her paise that feareth the Lord for ever, endureth for ever: Laudabitur, She shall be praised.  
The best Time then for commending Her is yet to come, and that from Him who can best do it; 
Of whom shee shalbe praised.  But I must tell you first, this Time should never come, could the scoffing Ishmaels of our daies be heard railing vpon, jesting at, belying and slandering Her and Him that feareth the Lord. It was ever their devilish property 
2 Kings 9.11. Act. 24.5.& 26. 2●. Neh. 6 13.  with many disgraceful censures to dim the glory of the children of Light, spitefully to aggravate their tender frailties, rather than to commend their vnreproueable Graces. So of old they scourged the primitive Christians with their viperous, virulent tongues 
tart. Apolog. c. 7. &c. Arnob. adverse. Gent. M. Faelix in Octau. ; but as Saint jerome thanks God that He was counted worthy to be hated of the world 
Gratias ago Deo meo, quod dignus sum, quem mundus oderit. S. jerom. Asellae. ; so should every good man and woman, not much trouble themselves for the unjust censures and disconcerts of witless and worthless profaneness; 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 posset. Paulin. epist. ad Celant.  exhorts) haue more regard to their good name, lest any sparkle or appearance of evil truly proceed from them, whereby any flamme of evil report may be kindled, and so to live, that none may speak evil of them without lying. For mangre the malice of all Sensualists, the Time will come, when every man and woman that feareth God, shall haue praise of God 
1 Cor. 4.5. , 1 Cor. 4. which is the best praise, when all is done 
2 Cor. 10.18. job. 12.43. , 2 Cor. 10. Yea( beloved) that you may not count the Lord slack concerning his promise 
2 Pet. 3 9. , Saint james tells you, This coming of the Lord draweth near 
Iam. 5.8, 9. : Behold the judge standeth at the door, He is ready to judge the quick and the Dead( saith Saint Peter 
1 Pet. 4.5. ) ready to commend them, whom the world hath condemned; and to condemn them, whom worldlings haue commended: ready to reveal unto the whole world the good works of the godly, Honorifico pietatis testimonto, with an honourable approbation of their blessed godliness;& also to reveal unto the whole world the wicked D●eds of the ungodly, Manifesto impietatis vituperio, with a public, and open, vncontrouleable Discommendation of their cursed wickedness 
Mat. 25. ●●, ●●. : yea the judge is ready to turn Laudabitur into Laudatur, her praise worthiness that feareth Him for ever, into everlasting Praise; so that should her Husband and Children fail to praise Her, which yet they do not, for they commend Her in the 29. verse of this Chapter, saying: Many daughters haue done virtuously; but thou excellest them all 
Prou. 31. 2●, 29. : or should the Godly cease to praise Her, which they will never do either here or in heaven 
Cant. 6.9. . Here Her remembrance is so sweet in all their mouths, 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 own works give over praising Her in the Gates, which they are forbidden to do, vers. 31. of this Chapter, yet God himself will haue Her works follow her to heaven 
revel. 4.13. , and Accepting of Her 
Gen. 4.4. Act. 10 35.1 Pet. 2. , and Them● by Christ Iesus 
Hebr. 13.15.  he himself will praise Her, that hath made Him Her fear 
Esai. 8.13. , Her praise 
Deut. 10.21.  saying: Well done thou good and faithful seruant, thou hast been faithful over a few things, I will make thee ruler over many things, Enter thou into the ioy of thy Lord 
Matth, ●●. . Where it is best to leave Her, even with her Lord, taking more ioy( as a schoolman teacheth truly) in praising Him, than in contemplating her own praise, in Glorifying God, than in her own Glorification 
Perfecta Dei laudatio magis animam 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 Dominum, 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 heavenly Praise, and Honour, and Glory, and found them by Gods free favour in Christ given unto Her; yet who is such a Woman? We haue not found Her; and why not yet? Because among other reasons, as Saint jerom was afraid to entreat of the Death of that Venerable Matron Paula 
Quid agimus anima? cur ad mortem eius venire formidas?— S. jer. Epitaph. Paulae. ; so am I to speak of the Decease of this Honourable Lady. Therefore give me leave( beloved) to defer the uncomfortable Passions of her Death, until I be a little better heartened by relating some of the laudable actions of her Life.  
For the subject then of my Text, I dare say, in regard of the Description thereof, 
Application. The Lady deceased. Mulier Timens Dominum.  your own consciences haue made the Application, and do witness for Her, that She was A Woman fearing the Lord. A Woman indeed,& so the Weaker vessel 
1 Pet. 3.7. , yet nevertheless Honour to be given Her in that respect; but rather the more( as Saint Peters inference will allow) because though shee had This Treasure of the fear of the Lord in an Earthen and in a Weaker vessel 
Esai. 23.6.2 Cor. 4 7. , yet Gods strength was made perfect in her weakness. And it is S. jeroms rule 
Epist. ad Principiam. Gal. 3.28.— Non considerantes Holdam& Annam ac Debboraw, viris tacēntibus prophetasse,& in servitute Christi nequaquam differentiam Sexuum valere; said Mentium. S. jerom, Eustoch. , you should judge of virtues, Non Sexu, said A●imo: Not by the Sex, but by the mind and constant purpose of a Regenerate Heart: This makes the Difference of force in the service of Christ, not either Male or Female.  
survey then( if you please) as briefly as you will, the several workings of Her Godly fear. 
The workings of Godly fear in regard of Her: Husband   
First to Her Head, her Subiection and helpfulness 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 fear of the Lord in their hearts, to fit them with worthy Matches out of Religious Families, to adorn her onely son with the richest endowments of Grace and Learning: witness her Letters to that Learned professor 
Doct P●id●● Rector of exeter College in Oxford.  in our famous university, worthy to be kept as a Monument of her truly Noble spirit and Godly Desire( like that of Gregory Nazianzen's Sister) to haue the fruit of her Body become the fruit of the Spirit 
Grey. Nazian. in Laudem Gorgon. Orat. 25. .  

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

Kindred.  To Her Kindred by marriage another Ruth, and to them by blood another Hester.  

Servants.  To Her Seruants, shee was bountiful in their Health; compassionate( as Fabiola 
Id. Epitaph. Fabiola. ) in their sickness, either of mind or of Body, providing for them( like the Centurion) both spiritual and corporal physic.  
To All, Her whole Deportment was so lovely, 
Religieus Deportmet to all.  so sweet, what by the law of kindness in her tongue 
Prou 31.26. , Salutations, Gifts, almsdeeds, Visitations, Inuitations, and by other offices of courtesies and Hospitalities, that Her Amiable behaviour was a powerful means, 
Especially vnvnto Gods people.  an attractive Load-stone to draw unto Her the hearts and loues of as many as knew Her, yea as but heard of Her.  
But unto Gods children she ever only afforded the dearest pangs, the highest Degree of her kindest Affection 
〈◇〉 ●● 1●9. ●●, ●9. : Their company the most loved, and they Hers. Not so much in regard of Her favour towards them, 
Gal. ●. 10.1 Pet. ●● Coloss. 1.4.  which was great; but chiefly by reason of that spiritual help and refreshment, which they might get by conversing with Her in the choicest passages of Sanctification. For shee had the Art to uphold holy conferences about perplexities of conscience, Relapses into sin, and Remedies against the same: Shee had the skill to beget many joyful Meditations of mortifying Grace and everlasting Glory: She had the zeal to nourish heavenly mindedness, boldness in the ways, and cheerfulness in the exercises of Religion and devotion.  
Touching Her submission to the means of salvation: O what delight shee took here and in London, 
Constant use of the means of salvation.  to hear conscionable and searching Sermons! It was Her onely Pleasure in that city( as she professed) to frequent them there; yea what grief was it unto Her( as it was unto Saint Ambrose) to hear of the Death of any of Gods zealous Ministers 
Paulin. 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 zeal together with her Honourable Husbands love to Gods House newly erected) that closet also of Hers in Truro, yea every place almost would speak aloud of her constant reading, hearing, meditating on the Word, solemn Humiliations, solitary conferences with her God, wont prayers and ciaculations, which( as the sweetest incense) shee ever and anon sent up to the Throne of Grace for the pardon of her sins, the favour of God, the spiritual Good of her Dearest Husband, Children, and Gods Church.  
But add unto all these, another more special, 
unfeigned Resolution to mortify her most prevailing sin.  essential, and superior working of Her Godly fear, and that was Her continual Combating against all sin, even Her most commanding sin whatsoever that was 
Psal 18.23 Rom. 7.21, 22, 23, 24. . For there was a time to my knowledge, when after the preaching unto Her of the power and efficacy of Gods promises, and of Christs Death and Resurrection, for the mortifying and mastering of any bosom and beloved sin, you might easily see in Her, how willingly she yielded unto the Sanctifying work of the Holy Ghost for the Ouer-comming of her strongest corruptions, how heavily shee was displeased with relapses into smaller offences of daily incursion against the general and constant purpose 
Psal. 119. 6, 8. Act. 11 23.  of her heart not to sin in any thing; how faithfully she restend vpon those sweetest 
M●● 7. 18. ●. joh. 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 special infirmities, and how vnfainedly shee resolved to set her Faith on work, to draw not onely assurance of pardon from the Merit of Christs Death and Resurrection; but also that Power and efficacy which is in them, to Die to sin, and live to righteousness 
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 justificationem per●● said vt peccat●●●s iam non s●● in no●● efficax, immo ver● contr● f●●ti v●●la Christi, cvi 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 even now God himself give her in His own words.  
But O my soul 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 means that were used. For No man( saith the Preacher) hath power over the spirit to retain the spirit 
Eccles. 8.8. . Then speak of her Death I must, and yet( to make use of S. Ierom's words in a like case) Quis posset siccis oculis Paulam narrare morientem 
S jerom. Eustoch. Epitaph. Paul. ? Who can relate the Death of the Lady Frances Roberts without shedding some tears of Compassion, of devotion, yea and of Compunction too 
Neq, p●●um 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 sapour 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 deserves some tears from us( beloved) as well as from the poor, 
bounty to the poor.  weeping now and showing 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 merciful preservation of Her in London from the noisome Pestilence; 
Thankfulnesse for Deltuerance from the Plague.  because she acknowledged it( as was meet) with humble thankfulness 
Psal. 91.7.50.15.33.1.  And then remember, that vpon Her return home, being summoned by sickness, 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 jacob) by putting them in remembrance of Her Departure and their Duties: She hungered and thirsted after the Body and blood of Her Dearest saviour, 
Worthy receiving the Sacrament.  which shee received with Due Examination 
1 Cor. 1.28  of Her Knowledge, Faith, love and Repentance, with reverent Gesture, hearty thankfulness, devout Attention, and very Fruitfully to the greater strengthening and refreshing of Her soul then traveling for the other Life.  
And now( beloved) that she lieth on the bed of Languishing, we must not be austere in reprehending every Infirmity; but pitiful in considering the tender frailty of it.  
For what though shee were( as sick folk are commonly 
{αβγδ} Eurip. Orest  more Passionate than others, 
Passionatnesse by reason of Spiritual and Bodily Disteper.  yea than herself in Her health, yet if God iudgeth not according to the strange Effects and Symptoms of Her sickness, 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 general Course of Her Life 
Mr. Greenham. 1. Treat. for Afflict. Consc. fol. III. part 2. ; then it is our duty, not severely to censure her passionatenesse, who by reason of the parching fever of the Spirit, as well as of the Body, was disquieted in her Imagination( as the physician of the body could discern) though not in her Memory. Consider therefore O Man( as that excellent physician of the soul adviseth thee 
Id Of Death. fol. 9. part 1. ) if thou canst bear with a frail Body, that thou must much more bear with a frail mind and Body too. Consider also O Man, that this her Pettishnesse did more wound her to the heart, than any injury thou couldst press her with. Neither do I speak this to nourish passion in any, or to prove her Anger to be sinless 
Vitemus 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 less sin, because her spiritual and Bodily Distemper was so great, or rather because her Faith quenched the flamme of this fiery passion in Christs blood, resolved and melted her heart into many penitent tears 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 ungodly, not to be able to do so; but now( I know not how) me thinks I am ouertender in bearing them. I am impatient indeed, and then I weep for my impatiency. For I know( as she herself urged) The wrath of Man doth not accomplish the righteousness of God. 
Iam 1.2. Psalm. 4.4   
Thus shee was angry with herself for being angry with others, and then( according to Saint Ambroses rule) it ceased towards them before the sun went down 
Ephes 4.26. Vel certe sic: Si ●●as●●mini, vobis ●●asc●mini, quia commoti est●s,& non ●eccabitis. Qui enim sibi irascitur, quia ●tò commotus est, desinit irasci alte●●. Id. ibid. ; and was not this Holy Reuenge on herself a true fruit of evangelical Repentance? 2 Cor. 7.11.  

Her agony.  But ay me! me thinks I now hear her groaning under the doleful pangs of Death, under those pangs of which shee had foretold saying: I shall suffer much more ere I go hence. And can any haue the heart to hear her groaning pangs, without renting his own heart from his darling pleasure? without lamenting his own sins, which unless he forsake betimes, will bring him to everlasting Burnings 
Ezek 18.13, 30. ? or without learning to compassionate every weak one, to assist any one yielding up the Ghost, because( as Saint Ambrose gives the reason 
— Si quem viderimus paupere moriturum, sumptu iuuemus,& dicat vnusq●●sq, nostr●●m: Benedictio morituri in me veniat: Si queen v●derimus debilem, non deseramus, si quem in extremis posit●●, non relinquam●. S. Ambros. de Bono Mort. cap. 8. ●om. 4.  the holy Peophet job desired the Blessing of one, that lies a Dying: Benedictio morituri, in me veniat: Let the blessing of him that is ready to die, come vpon me!  
Let us then, not yet, leave this Departing Saint. For in the midst of this her agony, after shee had lain groaning many houres without any articulate or distinct speech, yet vpon trial made of Her sense and memory by demanding of Her, whether she would haue prayers made for Her, 
devotion ●● 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 hourly, in great pain before his Death, yet He was ever still and quiet from pain, onely while divine service was saying; so this devout Lady forgetting( as it were) Her former Groanings, did listen attentively 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 hear Her, when S. Stephens Vision an last words 
Act. 7.53, 56, 59.  were red unto Her, repeat very often these last words of Her saviour 
Luke 23.46. : O heavenly Father into thy hands I commend my spirit. Thus on a sudden I haue  told you how she Dyed in the Lord 
revel. 14.13. , and is with Christ 
Phil. 1.23.   
And though we saw her afterwards moving her lips; but heard not her Voice, no more than they that were at Saint Ambroses Death did hear his Voice; but only saw his lips move 
Paulin. in ●. Ambros Vita. ; yet we must not think The Spirit of strength 
Esai. 11.2. , of Prayer and Grace 
Zach. 12.10 , is then onely strong, when we hear a Dying Saint pray, because Christs Spirit cries in Gods Children, Abba, Father 
Gal. 4.6.  with unutterable Groanings 
Rom. 8.26.  which we cannot hear, and therefore I doubt not, but this Elect Lady cried loudest in Gods ears, when we heard not her words; and why may we not think now, our sins hindered us from hearing them? I am sure, heretofore she hath spoken again and again many Heart-piercing speeches to deter from sin, and to 'allure to Holinesse of Life. If she be not harkened to now, henceforth wee shall hear Her speak 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 whomsoever shee hath justly reproved for any Sin, that you forsake those Sins; and whomsoever she hath zealously exhorted to holy Duties, that you perform those holy Duties, for henceforth you shall hear Her speak no more.  
But why should I detain thee( Honourable Lady) any longer? 
Conclusion.  Or what do you( beloved) expect more? 
said quid ●go te morer Frater? quid expectem? vt nostra tecum commoriatur 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 butted together with Her. O my Blessed Brethren, suffer neither this Godly Lady, nor Gods word to depart so dishonourably from you.  
Suffer not Her so to depart from you; but let her ever live in your breasts by Esteeming Her very highly in love for Her works sake, 
Imitation of Her virtues.  by Commemorating Gods Graces in Her; but above all by Imitating her Faith and virtues 
Ideo laud oris ad Hominem vtimur, vt alios apud quos laudatur, in bonam opinionem,& reverentiam,& Imitationem ipsius inducamus. Thom. Aquin. 2●. ●. ●●.  from you; because she is with Christ, which is best of all 
Phil 1.23.— ●● Christum ●sdimus cum euocato● quosque ab illo quasi miserandos non ●quanimit●r accipimu● Cupio, inquit Apostolus, recipitam ● Ergo votum si alios conse●●os impatient●r dolemus, ipsi consequi n●lumus. Tertul. de Patient. cap. 9. Temperet ●●n● Dilecti Gaudiu●, m●●●itiam desolatorum,& tole●●●● fiat nobis, q●● Nob●scum non est, quia cum Deo est. Be● 〈…〉 ; because she is Taken away, not from you; but from the evil to come, Esai. 57.1. From you shee is not Taken, but from seeing the plagues and miseries of this wretched world, yea from seeing the future Deaths of you, Her Dearest friends 
Non enim nobis er●ptus es, said 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 hear S. Ambrose and S. jerome comforting themselves in a like case, to rejoice 
Laetandum 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 give God thankes 
Non maeremus quod talem amisimus, said gratias agimus, quòd habuimus, immo habemus. S. jerom. 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 fear of God, which is The firmest foundation of Gods word 
Basis quaedam Verbi est T●●or sanctus. Si●●t enim simulaebrum aliquod in Basi statu●tur— ita verbum Dei in Timore Sancto 〈◇〉 statu●tur, forti●s ●adicatur, hoc est, in pectore timentis Dominum— S. Ambros. in Psal. 118. Serm. 5. , to vanish into air, into nothing, 
Practise of Gods word.  to rebound from your flinty hearts( as a shaft shot against a wall of Adamant 
Iam. ●. 22. Zach. 7.12. ;) but in Gods Name, Let the Sword of Gods Spirit sunder every one of our minion sins from our bosoms: Let Gods precious promise here of praising a Woman that feareth the Lord, fear us from our strongest corruptions. Atque vtinam praeconia faeminarum, imitarentur viri. And I may well wish with Saint jerome, that Men would emulate and imitate Women in their deserved attributions of Praise 
S. jerom. epist. ad Furiam  Lastly, if you desire to know, besides this motive of obtaining heavenly praise, 
Means to Godly fear.  what other means you should use to get, keep and in create such a godly fear in you, then consider the examples of Gods dreadful judgements 
1 Cor. 10.11. revel 1●. 7.  on them, that fear Him not, yea on Christ Iesus himself pursued for our sins 
Esa●. 57.11.& 53.5. Mat. 27.46.  to the fullness of bitterness by the iustice of God, consider that first. Then remember your own Deaths to haue them before you 
Eccles. 3.14. job 7.1. Psal. 39.4.& 90.12. , remember your strict Accounts to be made 
2 Cor. 5.10. Matth 12.36.  remember the restless terror of Conscience 
Rom. 2 15. Reu. 6.16.  which follows the impenitent, and then or never you will fear the Lord Greatly, as Obadiah and this Blessed Lady did. Be not deceived( my Brethren) after all this Hearing, 
So Great a fear as must fear us from our bosom sin.  it is not a Little fear will serve the turn. 
Psal. 18.23. P●o●. 8.13.  For to fear God but a little( as Fulgentius saith) is to contemn Him very much 
— Hunc si quis parum metuit, valde contemnit— b. Fulg. de mist. mediate. ad Trasim. l. 2. pag. 215. . It must bee at least so Great a fear, as must fear you from your Greatest, your Sweetest sin whatsoever that be, else if you Die in it 
Si in solo uno 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 worm shall not die, neither shall your fire be quenched, and you shall be, not a praise, but an Abhorring to all flesh, the last verse of the Prophet Esay with Iame, 2.10. 
Ex parte enim Auersionis dicit Iacobus qui offendit in uno factus est omnium reus, quia scil●cet uno peccato pecca●do incur●●t poenae reatum, ex hoc, quod ●on●emnit Deum, ex cu●us contemptu prouenit omnium peccatorum reatus. Aquin. 12. q. 73. a. 1 ad ●in. Peccatum enim remitti non potest, quam disi Voluntas peccato adheret. Idem. p. 3. q. 87. a. 1. c.& q. 86. 〈◇〉 c. V●de non potest esse vere ●●●●itens, qui de uno peccato ●●nitet,& non de alio. Si enim displiceret ●● illud peccatum, quia est contra Deum supper omnia dilectum— Sequeretur, quod de omnibus peccat●● poe●●●. Id. q. 8●. a. 3. c. , and EZekiel. 18. 10, 11, 13.  
Knowing therefore( as Saint Paul concludes 
2 Cor. 5.10 ) the terror of the Lord, we persuade you( Blessed Brethren to fear God Greatly, and to give Glory unto Him 
revel. ●● ; then you shall haue praise of Him, then he will glorify you; and to say no more than this( with the Prophet ieremy 
〈…〉 , which will make the fearless Sinner inexcusable: Who would not fear thee O Lord, thou King of Nations, thou King of Saints? 
Reasons to fear the Lord.  1. For thou onely art Holy: 2. For all Nations shall come unto thee, and worship thee: 3. For thy judgements are made manifest 
revel ●5. 4 : 4. For there is none like unto thee, that pardoneth iniquity, and passeth by the Transgression of the remnant of thy Heritage 
Mi●. ●. 18. ? Who would not fear Thee such an almighty, 
Prayer for Godly fear.  All-seeing, just, merciful Lord God? Put thy fear therefore in our Hearts( as thou hast promised 
jer. 32.39 ) that wee may never depart from thee; but clinging inseparably by a lively faith, unto the bleeding wounds of our Blessed Redeemer, may without all slau●sh fear 
Si es●m 〈◇〉 Christum, vt ●●●●uentum ●●us d●●●● 〈…〉 est,& nescio vtrum verum, quem d●li●●s, 〈…〉 veniat, orare, Veniat 〈…〉  of Death and Iudgement, lovingly 
2 〈◇〉. 4. ●.  appear before thy judgement-seat, and without desperate Crying to the mountains and rocks Fall on us 
revel. 6.16. , may joyful hear Thee say unto us: Come ye Blessed of my Father, Inherit the kingdom prepared for you from the foundation of the world. 
Matth. 25.34.   
Which God grant unto us all, for the All-sufficient Merits of his Dearest son, the Sweet Lord Iesus: To whom with himself and the Holy Spirit be ascribed All Praise, Honour, Glory, Power, Dominion and majesty, now and ever. Amen. Amen.  
FINIS.