A LASTING JEWEL, FOR RELIGIOUS WOMEN. In the sum of a Sermon, Preached at the Funeral of Mistress MARY CROSS, late Wife of Mr. HENRY CROSS of Barnestaple in the County of Devon Merchant, Novemb. 11. 1628. and now published with some Additions. With a brief description of her life and death. By WILLIAM CROMPTON, Preacher of the Word of God at Barnestaple in Devon. Thus shall it be done to them whom the Lord will honour. LONDON, Printed for EDWARD BLOUNT. 1630. TO THE WORSHIPFUL CHRISTOPHER BLACKHALL Esquire, and to the virtuous Gentlewoman, Mistress DOROTHY BLACKHALL, his Wife, Grace, Mercy, and Peace. Worshipful Sir, my loss hath occasioned this gain to the Church, the death of my dearest friend giving life to this Monument: jacob erects a Pillar upon the Grave of his beloved Rachel, Gen. 35.20. my desire was, the memory of mine might not perish; nor her Virtues with her body, be buried in the Land, where all things are forgotten: for that end I have at length prevailed to make that public, which was delivered upon a short warning (the speaker limited both for time and Text) at her funeral: neither knew I any to whom I might more fitly Dedicate the same (of right belonging to her nearest Kinsman) then to yourself, with your virtuous second: dear she was unto you, while living, and I know the fragrant smell of a bruised rose, will not be unwelcome, though dead. I could not then wish her to live still in misery; I now desire she may live in memory; according to the promise of God, made unto his Saints; Psal. 112.6. Prou. 10.7. The memory of the just is blessed; and the righteous shall be had in everlasting remembrance. Worthy Sir, if you may hereby reap any comfort, I shall have the more content; if God may have any glory, the Church any benefit, religious Women encouragement hence, the Author, I know, obtains his expected reward: who otherwise was unwilling to feel again the lashes of this censuring Age. Thus, not doubting to find a kind acceptance of a good meaning; I commit all to the blessing of God, leaving you and yours to the rich mercies of God our Father in Christ, and rest now as ever, Barum, this 14. Novemb. 1629. Your Worship's Kinsman to be commanded, in what I am able, HENRY CROSS. A Lasting jewel, FOR RELIGIOUS WOMEN. PROV. 31.30.31. Favour is deceitful, and Beauty, vanity; but a woman that feareth the Lord, she shall be praised; give her of the fruit of her hands, and let her own works praise her in the gates. THis portion of Scripture, Right Worshipful, Men, Fathers, and Brethren (all dear beloved) in the best beloved Christ jesus, is part of a Prophecy, see the first verse of the Chapter, and therefore certain; 2. Pet. 1.19. S. Peter calls it the sure word of prophecy, which came not by the will of man, but men of God spoke as they were moved by the holy Ghost. S. Paul chargeth us that we despise not prophesying: either by unbelief, or by an idle, fruitless hearing; a long Exordium to prepare you. I shall not (and have good reason to hope) I need not use, having hitherto, found you as loving, willing, and attentive hearers, as ever I spoke unto (God grant continuance with increase of practice) where attention will prove obedience to our Saviour, and obedience bring profit with delight, the matter carries its own weight to procure entrance into the dullest ear; only take heed how you hear this Prophecy which Solomon learned of his mother. In the whole Chapter, you have first general directions for a good King, and in him, for any that truly fear God, and desire to order their life according to his word; and they are especially three, contained in the nine first verses: First to deal justly with every one; Verse 8.9. Give unto God the things that are Gods; honour, glory, with universal obedience; give unto Caesar, and with him to every other man, what belongs unto them, justice first named, because first in being and chief in working. by the Law of Nature, and Nations, raise not yourselves upon the ruin of your brethren, unjust increase will consume the principal: yet look not so much upon others, as to forget yourselves; justice like Charity must begin at home; he cannot be acceptably just towards another, in the acts of commutative, and distributive justice; who is cruelly unjust to himself in neglecting the safety of his own soul: defraud not your own souls of spiritual food and tillage; to starve, or permit them grow needy; is the greatest Injustice; sow the seeds of grace, your souls require it, and you shall reap the harvest of glory; your Saviour hath promised it. Secondly to be temperate in the use of wine, Verse 4.5.6. Sobriety. and strong drink; God commands it, nature requires it, common honesty calls for it; a customary drunkard, (whether by quaffing, or slipping in passive or active drunkenness, glorying in that shameful practice, to lay others asleep) Taverne-haunter, health-drinker, and destroyer, fights against all; giantlike in his alley. Metamorphosis, thinks himself able to wage war with nature, procures such a habit in it, as will not be removed without great difficulty, forgets God, his service, himself, wife, Children, soul and all: let all starve for bread, so he may have drink enough; makes himself unserviceable, and consequently a slaggering burden, both to Church and Commonwealth, layeth himself nakedly open to the fierce wrath of God Almighty, to all the danger and disgrace can possibly be thought on: as by many woeful examples we have seen in every age: and finally looseth all his friends, good name, estate, health, and salvation, without speedy, and special repentance: read at your leisure, 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 drunkenness is, and how hard to be left. Chastity. This is first in intention, last in expression, as the subject of the following discourse required. Thirdly, to be resolute in resisting all the deceitful baits of feminine beauty; unruly appetite, would betray our strength, and make us yield at the sight of every weak woman; did we not hear another voice from heaven, Give not your strength to women, nor your ways to that which destroyeth Kings. It is reported that Alexander would not look on the wife of Darius, lest he that had overcome many men should be shamefully vanquished by one woman; one wanton eye may let in more ruins to the soul, than two hands can thrust out: gaze not on beauty, it is vanity; listen not to the voice of favour, it is deceitful; let not your hearts be ensnared with such known traps; the gain of the flesh, is in this sense the loss of the soul: read what is written: Prou. 2.18, 19 The house of a whorish woman inclines unto death, and her paths unto the dead: None that go unto her; return again, neither take they hold of the paths of life. She hath cast down many wounded, strong men have been slain by her, her house is the way to Hell, going down to the Chambers of death. Prou. 7.26.27. When the Fox saw many going, none returning from the Lion's den, he refused to go for fear of like danger: Let us hence learn to be wise, Foelix quem faciunt, aliena pericula cautum. lest we complain too late. How have we hated instruction, and despised reproof? how have we disobeyed the voice of our teachers? and refused to incline our ear to them that instructed us? Secondly, we have in this Chapter an exact description, and Commendation of a virtuous woman, beginning at the tenth verse: which I would commend to all that are, or desire to be good wives: that you would peruse it once a week; not omitting set Time's, for reading other parts of holy writ: my Text is the conclusion of it, wherein you may observe with me, 1. The fading Condition of outward endowments comprised in, Favour is deceitful, and Beauty vanity. 2. The lasting worth and dignity of inward grace, contained in, But a Woman that feareth the Lord she shall be praised. 3. The duty of all men, towards virtuous women, Expressed in the last words, Give her the fruit of her hands, etc. Wherein I shall briefly touch these particulars: 1. Who they are must be praised, Women. 2. For what? The fear of the Lord. 3. How they must be praised. By the fruit of their hands, and their own worths. 4. By whom? By their Children, Husbands, Neighbours; all are enjoined to give good women their due praise. Of all which in their order, and first by way of Explication. The censure of Nature and natural endowments, Favour is deceitful. Favour, may be taken 2. ways: first, for inward affection, which is a motion of the mind, stirred up by the apprehension of some excellency in the party favoured, as when we say this, or that great man favours us, smiles upon us, love's us entirely: then this favour what more deceitful? who can tell when he hath it? or discover a false heart under a flattering forehead? did not Cain commune with his brother, whom he meant to kill? was not joabs' 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 invites his brother Ammon, to feast with him, but the guest must be slaughtered by him: judas cries hail Master, when he came to betray the son of man with a kiss: What apish Compliments, bowing, becking, scraping, the foolish froth of feigned love, do we behold amongst men? while there is no correspondency between the heart and the hand? what promises have we had? what protestations have we heard? which have proved abortives, living and dying in the same moment: who relies thereon in these days, builds on sandy ground. Believe them that speak out of experience; trust not favour, it is deceitful: so true is that of the Psalmist, men's words may be smother than oil, when there is no truth in the inward parts: Or suppose one to have it; who can tell how long he shall enjoy it? health, and sickness, life and death, sunshine and storms, day and night change not so often, as this deceitful favour; to day we may hear jacobs' voice, to morrow feel Esau's hands; the least error, rumour, or conceit of one, crushes this affection: rich words with an eyrie issue, proclaims the Parent's folly. This favour of wicked men and women, is nothing worth: like smoke to the eyes; or the reed of Egypt to the hand: what extremity of folly drives worldly Politicians then, or boon companions and good fellows (as they are termed) to prefer it before the favour of God, to seek more greedily for it then reconciliation with God in the blood of Christ? The favour of great men may be sought, preserved, good use made of it, yet one dram of God's favour in Christ is more worth than the favour of all the Princes in the World. Let me be God's favourite, I care not whether the World smile or frown; let others pursue this deceitful favour; but Lord, do thou lift up the light of thy countenance upon us. Secondly, favour may be taken for outward proportion, in body, and face; joined with a justly tempered complexion; when all the humours manifest an equal power, without any selfe-ruining desire of dominion: this is the favour here meant, and is deceitful two ways. First actively, when it deceives others, and that either in regard of judgement, when men think women to be such as they seem to be, perfect for parts, beautiful, healthy, sober, chaste, temperate; there being indeed and truth not any one, but the shadow of these qualities in them: or in regard of love, and liking, when men suffer themselves to be ensnared with the very outward favour; making Sense the guide unto reason, and beauty the ground of their affection: Gen. 6.2.34.2. so were the sons of God deceived in the old world; Sechem, the son of Hamor, Samson with Dalilah; judg. 16. 2. Sam. 11.2. David with Bathsheba, and many more in every age: few eyes that have not thus been foiled; looking through these deceitful spectacles, have been mistaken in their object. Experience hath taught us to tell you this, favour is deceitful; and lest it should not be enough deceitful of itself: there are certain appurtenances which make it more deceitful, as painting, periwigs, false eyes, artificial teeth, cawles of network to catch wantoness; round tires, chains, 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 favour, fair and lovely it appears; but defiles the heart, leaves a stain upon the Soul, and is it not deceitful? Secondly, passively, deceiving itself; promising constancy, when nothing is more frail; see if it ever could endure the shining of the Sun, blowing of the wind, falling of the rain, the least inward grief; two or three fits of an Ague, the small pocks, bearing of Children, consume and leave it no place; this day it looks as if it would be always so; to morrow, as if it had never been so; and is it not deceitful? a means it is to cousin many of the food of life. They cannot go to Church in Summer for heat, nor in winter for cold, it will spoil their complexion; and is it not deceitful? what mean the multitude of veils and masks, the closer you keep it, the lesser while it will last, and is it not deceitful? Beauty is vanity: here we have a more lively expression of the former: I know no great difference between favour and beauty: in our ordinary speech they are often put one for another: except this favour is referred to proportion, beauty to complexion: though in strictness of speech, beauty being something arising from both. Beauty 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 substantial beauty; not here meant. Another there is outward in the face and countenance; arising from a pure mixture, and quick motion of the humours: as in Scripture we read often of such beauty; highly to be Commended when it meets with a gracious heart: in Rachel, Sarah, Rebecka, Vaisthi, joseph, David, Abigail, Absalon, Bathsheba with many others: given to good ones, lest it should be thought evil: given to the wicked, lest it should be esteemed more than is meet: yet in both it is truly said to be vanity; unprofitable and soon fading, like some pleasant flower, that stoops to the first sharp blast: Beauty and vanity may be compared to Zacheries two staffs, one is no sooner broken, Zach. 11.7. but the other succeeds. The praise of grace and gracious Actions. But a woman that feareth the Lord. What woman soever, young or old, maid or wife, that fears the Lord: not with a slavish fear, that may be in Devils and Reprobates which is to fear with hatred; nor with a servile fear only, Acts 10.34, 35. though it be commendable, and in some sort necessary: Between slavish and servile fear there is a gradual if no specifical difference. but with a filial fear, joined, with a hearty love of him so feared: she that is godly and religious makes conscience of her ways, hates every known sin, delights in the society of God's Saints on earth; uses Gods ordinances in their season, performs that office her place requires out of faith and obedience unto God; such a one shall be praised: Fair ones may be favoured of some for a time; good ones shall be favoured of all for ever; grace brings true honour; no glory without it; her husband shall praise her, and bless God he ever saw her: her Children shall rise up in token of her honour, and call her blessed; because fruitful; bearing Christ in her heart, them in her womb. A good woman was never barren; she cannot but be a mother of many Children, in one sense or other: her comforts and lessons, works of piety and charity, her speech and behaviour: what are they all but so many issues of grace? Praised shall she be of God, his word and servants, had in honour of all that are round about her (if men were silent, the stones would cry out) and her good name shall remain for ever. Lest a good action should miscarry in the manner, the holy Ghost in the last clause of this book and Chapter describes how she must be praised: By the fruit of her hands, by her own works: The hands of a gracious woman walk faster than her tongue, the tongue is not idle, nor ill employed; exercised often in the praises of her God: give her the reward of her hands, not withholding the fruit of her lips. The fruit of the hands, grows on three branches; in fervent praying; diligent working: charitable giving: the first looks unto God; the second to her house and family; the last to the poor and needy: her own works they are called, because done by herself; enabled with God's grace, during life. Let others build Trophies to preserve 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 property of the fear of God to make women fruitful in every good, both of nature and grace; the want of this makes barren in each degree. Secondly, that works of charity, truly praiseworthy, should be done during life; let her own works praise her; not the works of others, though done by her appointment. Thirdly, to detain the just reward of praise from such good women, is injustice: give them the fruit of their hands: let such wives freely enjoy the benefit of their own labour; let them sit under the vines of their own planting, and wear the cloth of their own making; Let husbands neither restrain, nor suspect such as fear God; either they do not evil, or would not do it; the will must be accepted for the deed: let their large provision and ample portion, publish their just demerit in all assemblies; it is the greatest pity and injustice that men should suffer virtuous women to want competent maintenance; encouragement, by due praise, and commendation; he may be punished with a bad wife, that deals unkindly with a good one. Conclusions, or observations doctrinal hence naturally arising for our instruction are three. First that favour and beauty, as formerly described, are vanity; a seemly proportion with the best complexion, is but a sandy foundation whereon to build our affection; whether we consider desire, or praise; Beauty alone is like a pleasant bait with a poisoned hook, to catch and gall us, not to feed and comfort us; neither for this can any merit praise: For first it is the work and gift of God; not to us, but to him especially appertains the praise. Secondly, it is a thing common to good and bad: the worst women have often the greatest share: most beauty, lest grace; they dote so much of what they have, as that they never think of what they want; as also with reasonable and unreasonable Creatures: how fare do some flowers exceed the fairest face. Thirdly, beauty alone is very unseemly; like a gold ring in a Swine's snout, so (saith Solomon) is a fair woman without discretion. Prou. 11.12. Fourthly, it is deceitful, both actively, and passively: beside, beauty and favour in their best apparel; are but shadows of Good comparatively; as may be gathered from diverse passages of the Preacher; and therefore none should rely on them, whether owners, or beholders: First, because they are not lasting, as hath been noted in the exposition; that cannot make man happy, which is capable of not-being: secondly, they can give no satisfying content, while they do last: beauty and favour 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 satisfy the mind of man, is simply one; affect beauty, we cannot wantonly and merely for itself without desire of change; now this pleases, after that: delight in variety is the companion of lust; neither of which can stand together with contentation. The use of this may serve for instructive information to men and women. First, let fair women learn hence to esteem so of their beauty; be not mistaken in your face; if you have nothing better, you are but as painted Sepulchers; your outward structure covers a mass of foul Corruption: a flower may be wondrous fair to look upon, yet we say it is but a flower, and accordingly to be esteemed: so beauty, though justly admired, expressing in some part the excellence of the workman; yet Solomon tells us, it is but vanity, compared to the beauty of the inner man: nay, what is more ugly than a fair face, with a foul, proud, lustful heart? the fairer any are, the more careful should they be; not to offend by it, themselves or others, and the more thankful for it, many good things of nature require more service to glorify the author thereof: beauty with grace, a fair face with an humble holy heart, are jewels of inestimable worth. Did fair women know how highly outward beauty is set forth by the presence of inward grace, Gratior est pulchro, etc. they would strive for it, and seek each to exceed other. Beauty without grace, is one of Satan's snares to entrap possessors and passengers both at once. Secondly, men may hence learn wisdom in two respects. First to recall this truth into mind, when they are tempted with beauty; shall we trust what is known to be deceitful? Secondly, that they do not so much delight in, and admire it, as to make it the chiefest motive, or ground work of their love and liking, he is accounted in the judgement of wisdom a foolish man that builds on a sandy foundation; Math. 7.26. especially considering the following danger. For first, Stories tell us that many great ones have fall'n hereby: Prou. 6.25.7.26. other men's harms should make us the more wary, principal pillars in Israel, David and Solomon, father and son were foully shaken; what may weak ones fear? Secondly, besides the discord hath been raised between Brethren; war proclaimed, blood shed, only about this deceitful beauty: the practice of Paris may at any time bring Grecians to the walls of Troy. Thirdly, and after all, suppose it peaceably obtained, when outward favour decays, that love 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 sickness, viewing herself in a glass, and seeing her beauty decayed, suddenly fell into a relapse, and through the malignity of a strong conceit died. Secondly, this censures and condemns the practice of many amongst us, both men and women; women, who having and seeking nothing else but favour and beauty, bestow all, or most part of their time about it, curling and cutting the hair, painting, pinning, lacing, dressing, adorning, etc. it argues great lightness, and want of the love of grace, to toil so about a known vanity: how light then many of our English Dames are, their practice shows, looking more on the Glass then on the Bible: being more careful of their faces, than their hearts: pity it is fair Creatures should so befool themselves, only with a mere outside of good. Men that are carried away most with beauty, let them learn to see, and acknowledge their youthful error, as they desire to be saved: 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 avoided: for, did not women by experience see, men preferring outward endowments to inward graces, we should quickly find a general change; women would strive to be good, did they see men affect goodness: it is ordinary policy to use that bait which the fish most delight to play with: in this worst age of ours, what is most looked after in women but beauty, riches, or both? are they rich, beautiful, of rich parentage; is there any hope of preferment by them in the world? (Religion the chiefest link between man and wife) grace and a virtuous education is little respected: this makes women admire the one, as their chiefest good, neglect the other, as little worth: Let such men know, a day will come, when they shall confess, and bewail this pleasing and selfe-deceiving error; if they be not arraigned as guilty in part of Female folly. Thirdly, here is comfort for such as settle their affection on better ground, upon the image of Christ, and the graces of the spirit, shining in the party affected: this Foundation is rocky, durable: the proportion will never change, nor the beauty decay, the gates of hell shall never prevail against it; by use it increases, and outlives the nipping blasts of all-consuming time: favour is deceitful, and beauty is vanity: why should any be proud that have it, or grieve that want it? a wrinkled forehead, swarthy complexion, a person in body or in face any ways deformed; with a virtuous, religious mind, appears more beautiful to the eye of judgement, than the fairest Creature in the world: Not so, since Eve assented to the crafty Serpent, none of her posterity appear beautiful; but such as are dipped in the blood of Christ, and clothed with his righteousness: For the censure of some scornfully foolish in bewraying their own ignorance; pass it over, it cannot harm you; a good soul shall not be denied entrance into heaven for want of beauty. Let me therefore exhort you (my dear beloved in the Lord, men and women) affect not favour, it is deceitful; dote not on beauty, it is vanity. To Professors of Christ's Gospel I speak; fashion not yourselves to this world, misspend not precious time in pampering food for worms; the greatest gallant, and fairest face, shall stoop ere long to lodge in clay: believe it now, or else you will one day find it so, when it is too late: build not your affection on such a sandy foundation, the sturdy winds will ruinated whatsoever you erect thereon: Solomon spoke out of experience dear bought; you have wisdom offered you at a cheap rate, and it may be as good as that which is further fetched; contemn, nor flight it not; Consider what is truth, and the Lord bless it unto you. Secondly, in that the fear of the Lord is here opposed to favour and beauty, and by opposition preferred; we learn, that the fear of the Lord with good works, are woman's chiefest jewels, things of greatest worth. I join these two, because they cannot well be separated; no filial fear of God without good works; no good works without the fear of the Lord: these are wo●mens chiefest jewels, and of greatest worth; in regard they last longest, and become them best, yielding certain comfort, with a free reward: that soul which once feels the benefit, will not part with it for all the world. The Scripture is every where full to this purpose; Psal. 19 9, Esa. 33.6. Prover. 11.16.15.16. the fear of the Lord is excellent, and endures for ever; the fear of the Lord is a treasure; a gracious woman retains true honour, better is a little with the fear of the Lord, then great treasure: better is a little beauty with the fear of the Lord, nay fairer is the foulest face, with inward grace, than Helen's beauty, with a proud, wanton luxurious mind: Prou. 31.10. who can find a virtuous woman? her price is fare above rubies: therefore it is the Apostles advice, that women should array themselves in comely apparel, with shamefastness, and modesty, not with broidered hair, gold, pearls, or costly apparel: (no better ornament for a woman, than an humble mind) no richer pearl than a pure heart) but as becometh women that profess the fear of God, 1. Timo. 2.9.10. with good works; seconded by his partner in labour, 1. Pet. 3.4. whose adorning (speaking of good women) let it not be that outward, of plaiting the hair, wearing of gold, or putting on of apparel: but let it be the hiden man of the heart, in that which is not corruptible, even the ornament of a meek and quiet spirit, which is in the sight of God of great price. Let common women gull themselves and others, with painted shows, every virtuous matron knows good works to be a better ornament then cut or plaited hair, pearls, gold, or costly array: many simple ones, either know not, or believe not this, observe them strutting with their spangled foreheads, as peacocks use to do with their tails, have nothing to glory in but what is borrowed from the Creature, wanting the chiefest jewel, all the rest are as filthy rags. This truth will further appear unto us, if we consider first that which the Scripture speaks of, the fear of the Lord in those several 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. whereby we may easily discern the excellency of it. Secondly, that sweet contentation of mind, with our portion allotted, as with what we are and have; beautiful, or deformed, riches or poverty; which follows as an effect of this fear; it hath the promise of this life and that to come: Godliness with contentment is great gain: hereby was S. Paul taught, in what estate soever he was to be contented therewith: and good reason; for as the Prophet tells us, there is no want to them that fear him; they want not beauty, riches, pleasure, nor content; Christ is all in all unto them. Thirdly, The continuance of this jewel, it endures for ever, having the promise of both Kingdoms, this of grace the other of glory: when favour deceives, and beauty fails, the fear of the Lord endures without change; when all other pleasures leave a damp behind, the fear of the Lord only makes rich, and he adds no sorrow with it. Fourthly, the desire of the best women in every age, seeking to attain it, rather than beauty, riches, food, or raiment; whose actions, are for your imitation; let others pin, plait, and paint, spend you these precious hours in prayer: Let Martha be troubled with many things, take you Mary's choice, it will bring Marthaes' gain without her trouble. Like as Solomon ask wisdom, obtained also honour, riches, long life; so falls it out with those that fear the Lord, it brings with it all other necessaries: favour and beauty may be without the fear of God: the fear of God not without them: and as it was a chief part of wisdom in Solomon to desire wisdom: so is it a special part of holy policy in women to choose the fear of the Lord, 1. Cor. 15. vlt. as their chiefest ornament: God will add the rest: no man ever served the Lord in vain. In the application of this doctrine we find matter first to inform women, what they should most earnestly seek after: if they would be good wives, and bring a lasting portion with them to their husbands, The fear of the Lord. Math. 6.33. It is the Command of our Saviour, strengthened by a promise: seek first the Kingdom of Heaven, and all other things shall be added unto you: this makes women most lovely and only praiseworthy: their presence highly esteemed during life: and their memory honoured after death: this makes women shine in the darkest age; fruitful in every good work, conscionable in their ways both toward God and man: observe, and you shall find how pious such are unto God, dutiful to their husbands, careful of their household, teaching Children, guiding servants, giving good example to both patterns of humility in speech, going, attire. They are helpful, hopeful, every way beautiful; I want Epithets to express their excellency; a woman with this jewel, is one of the greatest outward blessings to man on earth; provided it hang not in the tongue, nor at the ear only, but in the heart. The Question only here will be; how this jewel may be known? Answer. By these, or some of these three things. First, by antecedents, or things going before: First, knowledge of God, his will, presence, justice, mercy; of ourselves, what we have, we should not have, what we want, that we should have. Secondly, sorrow of heart, for what we perceive amiss. Thirdly, desire of amendment, which we must feel before we can attain it. Fourthly, enquiry after, and diligently use the means, hearing, and reading of the word of God, with prayer and meditation. Secondly by some properties; which are, first to enlighten the understanding in some measure according to the capability of the subject. Secondly, to purify the heart, not from the being, but from the reign of sin. Thirdly, to heat, and enkindle zeal in the affection, for God's glory. Fourthly, to direct in the right way to heaven; like as the Loadstone turns the singer towards the North; so this fear of God makes women still look unto Christ, that they may safely sail, between the dangerous rocks, of doubtful, and unlawful things. Thirdly, by some Consequents as first to hate every sin, and foul fashion of the world, so soon as known. Secondly, to delight in the practice of sincere obedience: without partiality, hypocrisy, formality, or temporising neuteralitie: to be more in deeds than words; to do more at home, than abroad. Thirdly, to make conscience of both these, to eschew evil, and do good in obedience unto God. 2. Question. But how may this jewel be attained? Answer. First, by meditation upon the former particulars: secondly, by practice; and that is first remotion of all lets and hindrances, with the wise Merchant, we must part with all we have to buy this pearl. Secondly resolution, to do what ever the Lord commands us 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 women; not riches or beauty, though both the gifts of God: Did you know the worth of a virtuous wife, her fidelity, sedulity, sobriety, humility, patience, sweet carriage and behaviour, you would seek her more greedily than any hungry Spaniard doth the Indian gold, or any amorous wanton, his deceitful minion: know this further, women would not offend so much about their faces, did not men offend first in excessive praises of their fading beauty. Thirdly, to stir up the parent's care, by their godly endeavour, to leave this portion to every one of their Daughters: you would have your children do things praiseworthy, then give them good example, teach them the fear of the Lord; and they shall be praised: God hath spoken: the present sight of a virtuous face is more delightful, than gold or laud; the one as uncertain respects the body only: the other as a lasting jewel; regards both body, and soul. But alas, the greatest care in many parents is, to sow in their Children the seeds of pride, and idleness, by keeping them in the fashion for their hair, face, attire, gesture, compliment, etc. neglecting the old fashion, after which God made them; to set them up on high, the churlish thistles daughter, must marry with the Cedars son, only for his height; plodding to leave them rich, though graceless: a greater fault there is in some other parents, whose endeavour is to dishearten and hinder their forward children in good courses; like the Scribes and Pharisees, will neither enter heaven, nor suffer those that would. I advice children to honour their parents, because of our precept, but God more, because of many, parents are dear, Christ dearer; their love precious, his inestimable, the parent's care may adorn the body, this fear of the Lord is the soul's ornament. Secondly, this serves to unuaile the deformed poverty of such women as want this jewel; though fair, yet faithless; and may be compared to an Irish bog or quagmire, which appears green and solid, till it be tried; then opens her mouth to devour the passenger: such are fair rich women without grace; to look unto they are like a bed of down; to touch, like a bundle of the sharpest thorns: whosoever deals with them, had better grapple with a nest of snakes: their ornaments are all outward, and such as are indeed, the disgrace of Christianity, borrowing, powdering, frizeling, and cutting of their hair; naked breasts, earrings, nose-iewels, with strange fantastic fashions: yet what a gay show do such make; esteeming themselves no mean persons, (no more they are not; for they are always in extremes) how haughty are they, walking with stretched-forth necks, wanton eyes, tripping nicely, as they go? how are they admired by simple ones, that know them not? when as there is nothing in them praiseworthy; it must needs be folly, fl●ttery, or both to commend them: if we give them the fruit of their hands, and let their own works speak for them, what a harvest must they reap? will they not blush to hear and see pride, idleness, lust, drunkenness, laid before them as their own? Oh, consider this, ye back-sliding proud wanton, wine-bibbing, loud-speaking daughters; the fruit of your hand shall be given you, when nothing can be spoken of you but will dispraise you here, and after death; your name and memory shall rot away: it is not a bare outside will praise you, nor painting that can preserve you; your muffs, ruffs, laces, lawns, perfumes, rings, bracelets, with the rest of that deceitful burden, (a completely fashionable woman in our age, bears a little pack about her) laid aside, what is left, but a barren carcase, that never did, nor is like to receive any good without speedy repentance and reformation. Let no virtuous Matrons, be discouraged hereby, nothing is spoken against; yea, I have comfort for them in store: Fear not ye; I know you fear and seek the Lord jesus: and what can daunt you? should poverty? Christ is your riches: sickness? Christ is your health; contempt in this world? honoured you are, and shall be in heaven, want of a good complexion? alas, it is nothing; and it may be, it is in mercy those that have it, sin more about it, and increase sinners amongst men, or of due proportion, amongst the parts of the body? me thinks a little grace doth abundantly supply all defects in nature: a woman that fears God, appears always most amiable and lovely; though in body never so deformed: let this jewel of the soul comfort you against all other crosses, though you had nothing else in this world, glory in this, that you know and fear the Lord. I may stay no longer here: let me exhort you that have heard, or by any other means, shall hear what I have delivered this day, to affect true praise: be wives indeed, and truth, like helpful parts in a living body, not in name and show only like artificial eyes, which supplying the room, perform no part of the office of an eye: wives neglecting their duty; when they should be helpful, become hurtful; are but the shadows of wives, and were they shadows only, it were well with those that have them, if you would have the reward, do the work of good wives: seek the chiefest jewel, wear the best ornament; then know, though favour be deceitful, and beauty vanity; yet a woman that fears the Lord shall be praised. We all stand bound to acknowledge this grace in those women, on whom God hath bestowed it; husbands, children, neighbours; yea, the whole Church must give 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 give virtuous women their due commendation: beauty is vanity, and favour deceitful; not worthy naming; but a woman that fears the Lord, she shall be praised; that is, acknowledged for such, and commended: besides this precept we find the spirit of God hath practised it elsewhere: it is storied of Ruth, Ruth. 3.11. that all the people of the City did know her for a virtuous woman, that is, acknowledge commend, and praise her: of Abigail, 1. Sam. 25.3. that she was a woman of a good understanding: in the book of Kings, 2. Kings 4.9. we find the good Shunamite commended: and our blessed Saviour himself, enjoines it to be done of one woman, Math. 26.13. for a good work performed by her: wheresoever this Gospel shall be preached in the whole world, there also shall this that this woman hath done, be told, for a memorial of her. So of Tabytha the spirit records, Acts 9.36. that she was full of good works, and almsdeeds which she did. Neither is it without God's guiding providence, but by special direction, that humane histories, have been such faithful records, of the acts of virtuous women (I confess some have impiously dipped their pens over-deepe in the waters of Marah, going to describe the female sex, so painfully publishing their own disgrace,) Suetonius makes mention of Claudia, who seeing her father, riding through the streets of Rome, to be plucked from his triumphant Chariot by the Tribunes, with a masculine boldness freed him from their hands, placed him again in his seat, and never left till she saw him, received withal magnificent pomp into the Capitol. Solinus mentions another Roman Lady who when her mother was committed to strait prison by the Triumuiri, there to be starved to death, she nourished her with the milk of her own breast: Pliny tells us of another who did the like unto her own condemned Father. We read of Alceste, that died to save the life of her husband Admetus; drawing from her own chaste breast, such, and so many solid drops of blood, as erected for herself a living monument of honour to outlast time; the like instance I find in julia, the wife of Pompey, mentioned by Plutarch: in Portia the wife of Brutus, commended to us by Valerius Maximinus: and in Pompeia Paulina, the wife of Seneca: with many others, whose names deserve to be engraven in pillars of Marble, and all to teach us the necessity of this duty. Which will further appear if we consider these enforcements. First, there are many that have had and do deserve this praise, you have read or heard (I presume) of Rachel, and the pillar jacob erected in memory of her, of Deborah. Hannah, Ester, judeth, Marie, Martha, Lydia, Sarah, etc. whose names, and condions, are registered by a never-erring Historian; to tell us, God is as well pleased with the gracious actions of good women, as with the best of any of the sons of men; and that we, as he, aught to give them their due commendation: who can pass over in silence the renowned names of our two famous English Elizabeth's, without admiring the one for valiant doing, the other for patiented suffering, many calamities (the Lord in mercy, put an end unto them in his time) and praising both for their virtues; many others I could name where I live, and have lived, who deserve it, but desire it not; let their own works praise them in the gates. Secondly, this makes much for God's glory, whose power is most seen in weakness, what is praise worthy, is the special work of God: their weakness magnifies his power; when they are praised for good works, he is glorified. Thirdly, it is a means to augment that which is commended in them: virtue increases by praise, if it be in an humble mind; or else indeed it is not virtue. Fourthly, it is a necessary part of distributive justice, to give to every one their own, praise to whom praise belongs. Fiftly, it is beneficial to all others, as to excite and stir them up earnestly, to seek after that jewel, yea, to sell all they have, to buy it, which is so highly and generally commended: so also it will serve as a pattern to show them how they must live, if they would be praised; and although none would be praised, yet all must do things worthy praise. Sixtly, it is comfortable to surviving friends: by this means though death have deprived you of the presence of many good and virtuous women; yet of the presence of their virtue and good works, it cannot: a good name is left still, yea, a fresh memory, which will speak in their praise, when they are turned to clay, grace our-lives death; it stoops not to the grave, but wa●tes on the soul to the throne of glory; beauty and favour moulder into dust, the fear of the Lord endures for ever. It cannot be but a great comfort to hear wise men, and religious women, speak truly in praise of our departed friends; to see the pens of strangers employed as God's 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 us, as to practise what is here enjoined 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 women: their number is small, the fault may be ours: when goodness is slighted or disesteemed by most, weak women seek it not at all: let others be condemned for not seeking it when they should; rather than any of us, for not praising it, where it is: But stay; are we not too forward in this point? do not most bedaube the dead with undeserved praises? too many no doubt: but then the rule set down here is not observed: they praise them, but do not give them the works of their own hands: they rob one to enrich another, take jewels from the Israelites, and give them to the Egyptians: as in Rome common strumpets have been highly extolled; so amongst us, those are often praised after death, both in funeral Orations and ordinary talk, who never yielded any fruit praiseworthy during life: by this fawning style, God is highly dishonoured, good men and women discouraged, and the vildest wretches countenanced in evil: I speak not this as condemning all those which have, or do cast a few flowers upon 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 reigns evidently, above the fear of God, to be wisely sparing for fear of future danger. If any demand here how a good woman may be known, that so they may praise her and give her the work of her hands without offence to any? I answer; for this end you must make use both of your eye and ear, a good woman may be known, partly by what you see in her, partly by what you hear of her: First, by what you see in her, that she be (as fare forth as is possible for man to discern) first virtuous, enriched with competency of knowledge, and a good understanding agreeable to her Sex: able to discern between good and evil morally; and accordingly to make choice, both for speculation and practice; with wisdom (which consists in seeking for) finding out, following and maintaining the truth, according to ability, place, and calling; with justice, ready to give unto every one their own: piety to God, fidelity to her husband, charity to the needy, and diligent industry to her charge in family: with temperance, a virtue fetching back all extremes to a mediocrity, and is employed in every virtuous woman, about these particulars especially. First, her words, that they be not rash, hasty, loud, nor many, especially in the presence of her husband. Secondly, her pleasure, that she seek not so much as is desired by the unregenerate part, nor any at all, as the flesh desires it: let that which is reported of Semiramis, Pasiphae, Faustina, Messalina, with many other filthy women amongst the Gentiles, both Grecians and Romans, Rom. 1.26. keep back all from submission of their reasonable part to the slavish regiment of sense and carnal appetite; think not with delight of variety, lest you desire it; desire it not, lest Satan offer you means to act it; act it not, lest after, in stead of expected satisfaction, it lay you open, to further invasion. Thirdly, her diet, that she be neither careless, curious, or excessive in meat or drink, for quantity, nor overmuch, (the guise of drunken Gossips) for quality over-daintie, a sinful sauce, wherewith proud Cleopatra entertained her familiar guest Mark Anthony. Fourthly, about her apparel, that she be neither garish nor sluttish, that she pass not the bounds of her Husband's calling, and ability, either in the matter, or manner, ground or fashion of her attire. Secondly, it is required she be religious in affection, profession, and conversation; that she delight in the hearing of God's word, observe due hours of prayer public with the Church, especially on the Lord's day, not slighting it at other appointed times; private by herself, and after with her family, so ordering her household business, that this duty may not be omitted, or interrupted through her default: that she love Gods servants, countenancing with her best endeavour the best things; without this all the rest are little worth: choose no wife, praise none chosen, without some signs of grace, some manifestation of the power of Religion. Thirdly, it is required, she be obedient, humble, chaste, sober, discreet in her carriage, and outward behaviour: observe a woman in her house, table, and furniture, for order and dsposition of things left to her trust, in her clothing, going, laughing, and talking; and you may quickly discern her what she is in these as in a glass, the mind is represented, formal hypocrites, fail manifestly in some of these, when an honest heart keeps a decorum in all. Secondly, you may judge of a woman by what you hear of her; not from every tongue; some invent to publish what may please their own, or the itching fancy of an il-willing neighbour; some pass sentence rashly, without judgement or experience, upon hearsay from others as bad as themselves; so fame becomes a liar) but from the best and most judicious, who are so observant of good things, that a gracious woman cannot miss a good report, where ere she life's. Fear not, omit not to give such a one the fruit of her hands, and let her own works praise her in the gates. A sort of men there have been, and are (a viperous brood of degenerating Adamites) who do so basely deject woeman-kinde, as to think and say, nothing they can do, is praiseworthy: so their actions, though painful and pious, never come in remembrance to be spoken of, or in a cold slight, and scornful manner only: how highly these offend and dishonour God Almighty, in denying them the work of their own hands, and disesteeming that exact part of his workmanship. I would they knew: envying the good they might see in them, or fretting at their praise. Notwithstanding this unnatural spite and wicked behaviour of some men, in denying women due praise, and giving them the heavy fruit of their unmanly hands, beating in stead of praising, who have their reward: what comfort and encouragement should the consideration of this Scripture, yield to godly, virtuous, and religious women; though men should not, yet God you see doth respect you; he hath done it, and will continually raise up others to give you the fruit of your hands: only remember to do worthily in Ephrata, Ruth. 4.11. and you shall be famous in Bethelem. You cannot lose the reward of welldoing; 1. Cor. 15. vlt. your labour is not in vain in the Lord: sow nothing you will be ashamed to receive; Gal. 6.7.8, 9, 10. in due season you shall reap if you faint not: your own good works of piety and charity done during life (though all things else should conspire in a sinful silence) shall speak and praise you in the gates. Of the Text hitherto. And now for conclusion, it may be expected, and is, as it hath been a commendable custom in this and other Churches (in the purest season) I should add something in particular, concerning the occasion of our meeting; which is to inter the Corpse (erewhile containing a virtuous soul) of Mistress Marie Cross: And were not my purpose such, I should be injurious to her name, unjust to her desert, and first of all give ill example in thwarting my own Doctrine; which I hope (through God's grace enabling) I willingly never shall. It is no arbitrary, but a necessary duty, to give this good woman some part of her due commendation, for the comfort of the shruiming friends, and the encouragement of many virtuous Matrons left behind. To name the Text only were sufficient, Favour is deceitful, and beauty vanity, but a woman that fears the Lord shall be praised. You are all persuaded (I doubt not) she was a woman that feared the Lord hearty, and therefore must be praised: deal justly with her; give her the fruit of her hands, and let us permit her own good works to speak for her, and praise her in the gates. For my own part, as Peter and john answered the Scribes and Rulers, Acts 4.20. I cannot but speak of her the good things I have heard and seen; willing and resolving, as Jerome concerning Marcelia, to praise nothing in her, but what was truly made her own by the gift of God: What Boaz said of Ruth, in her is fitly verified. You have all long known her to be a virtuous Matron, every way commendable, whether we consider her as a Woman, as a Wife, or as a Christian. As a Woman; (with her Birth and Parentage I was never acquainted) this I know, what the Scripture speaks of Abigail, applies itself unto her; she was a Woman of a good understanding; wise, just, sober, chaste, loving, discreet in all her actions, temperate in words, in pleasure, diet, apparel; from faults I exempt her not; sins she had, inward corruptions, whereof she would often complain with tears, else we nor she had been here to day. As a Wife; you have been eye-witnesses of her dutiful obedience, submissive and reverend behaviour; endued she was with a great measure of patience, careful to content her Husband, govern her house, and to bring up her children in the fear of the Lord, reading to them, examining of them in the grounds, and principles of Religion, (the practice of every good woman, according to ability) so spending spare hours, when others were at the Gossip's play; neither was it labour in vain, God's blessing in her Children was one of her chiefest comforts to her dying day. As a Christian? she hath been an ancient Disciple, a professor of Religion in the power thereof, and a practitioner of piety in truth and sincerity; this was her only joy, comfort else, being wondrous sickly, she had but little in this world; ornaments, with other feminine toys she esteemed none; in comparison of this jewel: much good I have observed in her myself, but have heard much more, admiring the truth and power of God, that some should praise her for her pious devotion and religious behaviour, who yet were never guilty of any good. Three things especially are reported of her by faithful witnesses: First, that she spent constantly some part of every day in reading, and meditating on the word of God, and that she read over the Bible this last half year before her death; as if her commission had run thus; read my will once more, and then come home: a shame to such who have lived in health many whole years, and hitherto have never read it over: many use their book a little on the Lord's day, turn to places, cited, as if they would note them for future meditation: but returning home, the book is laid up in a spare room, ne'er troubled more till some servant come to shake off the dust, that it be fit for public use 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 sleep on the Lord's day; no, not in the greatest extremity of her last sickness, notwithstanding that her weak body was chief sustained by sleep, and her friends and Children would often persuade to it, urging Gods gracious acceptance of the will for the deed, where ability was wanting to actuate good desires: howsoever, in the judgement of the strictest Divines, it is very lawful and tolerable, yet in the exuberance of her zeal, her answer still was thus, or to this effect: no she would not yield that day to sleep, it was the Lord's day, the Souls market-day: if I lose this day, what shall the Soul feed on all the week after? How should I answer it if my Lord should come and call to take me hence, finding me this day sleeping? I will not do it; can I not watch one hour? the health of body I both respect and desire, preferring still the welfare of the soul, and though I cannot spend it as I would, being God's prisoner, yet my endeavour shall not be wanting in heart and mind, to join with the public assembly, and such indeed her manner was to spend the whole day when she could not go to Church (her lingering disease did stay her long and often) in prayer, reading and meditation: a shame to such among us, that profanely misspend the Lord's day, sleeping all the morning securely, till the Bell calls them: as if putting on of our best , and running away, were all, nothing else required, when some preparation is as necessary as the service: he shall bring home but little good, that goes to market without money in his purse; greater shame to such as come to sleep in the Church: her zeal would not permit her to sleep in great weakness, on her bed alone, where none could be offended. God's awful presence cannot keep you from sleeping in health, in God's house, amongst a multitude, where many are offended thereby: if her vigilancy be to be admired, take heed least judgement find you napping. Thirdly, that she observed constant hours every day for private prayer on her knees; even when for very weakness she could not rise again, till some came in to help her up. Oh happy Soldier! thy war is ended, victory won, and the crown obtained; sing dear Saint the songs of Zion: thy tears are washed away, enjoy thy rest. I could delightfully stay here to admire this free prisoner, in her heavenly conversation, till the hour of her desired dissolution. To behold in a weak, lean, dying body, true beauty and to observe the picture of piety in this spiritual anatomy: how welcome is weakness, when accompanied with such strength of grace? but me thinks I see already your eyes full, and the glass empty, I may not stay. One thing I would request of her Husband and Children, before I leave, and that is, they would make known unto the world, their love, duty, and respect unto her, by imitation of her in piety, humility, sobriety, frugality and love towards God's Children, follow her in grace, you shall follow her to glory, and let this be engraven on her Tomb. As she lived, in the fear of the Lord. So she died, in the fear of the Lord. Lastly, to conclude in a word to you all my right dear beloved, if you like this that you have heard to day; and desire so much might be spoken of you after death, go home, and do likewise: sell all you have for this jewel; shake off your dearest sin; live in the fear of the Lord, you shall dye in his favour, the fruit of your hands shall be given you, and your own works shall praise you in the gates. Soli Deo Gloria. FINIS.