FOOTNOTES:

FOOTNOTES:[233]Eccleſ. 26. 1.[234]Eccleſ. 36. 23. Sine Muliere igitur Homo non habet Laudem, in Muliere prædicatur, &c.S. Ambros. Inſtit. Virg. cap. 3. tom. 1.[235]Prou. 14. 26. & 11. 22.[236]Deut. 5. 29. Pſal. 112. 2.[237]Pſal. 127. 3.[238]Pſal. 128. 3.[239]Gen. 29. 9.[240]Eccleſ. 3. 7.[241]Ruth. 4. 15.[242]Ruth. 1. 8.[243]Ruth. 1. 14. & c. 2. 11[244]Eſth. 2. 20.[245]Eſth. 4. 4.[246]Eſth. 4. 16.[247]Eſth. 8. 3.[248]Eſth. 4. 11, 16.[249]Prou. 14. 1.[250]Prou. 31. 14.[251]Prou. 31. 15.[252]Prou. 31. 21.[253]Prou. 31. 27.[254]Eccleſ. 26. 16.[255]Reuel. 12. 1.

[233]Eccleſ. 26. 1.

[234]Eccleſ. 36. 23. Sine Muliere igitur Homo non habet Laudem, in Muliere prædicatur, &c.S. Ambros. Inſtit. Virg. cap. 3. tom. 1.

[235]Prou. 14. 26. & 11. 22.

[236]Deut. 5. 29. Pſal. 112. 2.

[237]Pſal. 127. 3.

[238]Pſal. 128. 3.

[239]Gen. 29. 9.

[240]Eccleſ. 3. 7.

[241]Ruth. 4. 15.

[242]Ruth. 1. 8.

[243]Ruth. 1. 14. & c. 2. 11

[244]Eſth. 2. 20.

[245]Eſth. 4. 4.

[246]Eſth. 4. 16.

[247]Eſth. 8. 3.

[248]Eſth. 4. 11, 16.

[249]Prou. 14. 1.

[250]Prou. 31. 14.

[251]Prou. 31. 15.

[252]Prou. 31. 21.

[253]Prou. 31. 27.

[254]Eccleſ. 26. 16.

[255]Reuel. 12. 1.

But when ſhall ſhee haue all this Praiſe and of whom? Not by and by, nor of Euery one[261], for Praiſe is not comely in the mouth of euery one, of euery ſcoffingIſhmael.

II.When ſhe ſhall be Praiſed.

But firſt of the Time.

Many when they heare a Promiſe (and a Promiſe I told you at firſt, this is) thinke to haue it by and by; but they marke not, that a Promiſe and the Fruition of it is not all at once. It muſt be waited for[262], eſpecially this Promiſe of Praiſe:Vntill the Lord come(as the Apoſtles limit the Time)and then, at his Appearing,ſhe ſhall haue praiſe of God[263].Then at his Appearing[264],Her Faith ſhall be found vnto Praiſe and Honour, and Glory. Therefore in the mean while, beſt for her toFeare the Lord, and ſo be praiſe-worthy, than to be praiſed for the preſent.

1. Not only becauſe it is ſafeſt praiſing Her as a Maſter of a ſhip is (ſaith S.Ambroſe[265]) when ſheis ſafely arriued in the Hauen, paſt all danger of ſhipwracke: or growing more proud by her praiſe (which many Liuing doe) asHerodfor one[266], and that Philoſopher for another, whoſe ſoule being before no bigger than a mans finger, became ſo puft vp and ſwolne with others commending him, that (asArrianusreports) it grew greater than two Cubits[267].

FOOTNOTES:[256]Gal. 3. 28. Epheſ. 4. 15.16. Cant. 2. 10.—Cum ipſos cogitatis amantes, non virum & Fœminam, ſed verbum &c. Animam ſentiatis, oportet. Et ſi Chriſtum & Eccleſiam dixero, idem eſt, niſi quod Eccleſiæ nomine non vna Anima, ſed multarum vnitas, vel potius vnanimitas deſignatur.S. Bern. ſerm. 61. in Cant.[257]Cant. 5. 5.[258]Cant. 1. 5.[259]Cant. 2. 2.[260]Cant. 4. 12.[261]Luk. 6. 26. Eccleſ. 15. 9.[262]Eſay 28. 16. 30. 18. 40. 31. 64. 4.Heb. 10. 36, 37, 38.Hab. 2. 3, 4.[263]1 Cor. 4. 5.[264]1 Pet. 1. 7. Et nos ergò nō a nobis laudem exigamus, nec præripiamus iudicium Dei & præueniamus ſententiam iudicis, ſed ſuo Tempori, ſuo Iudici reſervemus.S. Ambros. in Luc. l. 8. c. 17. tom. 5. 2 Tim. 2. 5. Eccleſ. 11. 27.28.[265]Nam ſi laudari antè Gubernator non poteſt quam in portum nauem deduxerit: quomodò laudabis Hominē priuſ quàm in ſtationem mortis ſucceſſerit? S. Ambr. de Bono Mort. c. 8. tom. 4. Meritò ergò differtur, vt ſequatur fœnerata eius Laudatio, cuius dilatio non dispendium; ſed incrementum eſt ... Et ideo laudatio eius non in exordio; ſed in fine eſt. Nemo enim niſi legitimè certauerit, coronabitur. Ideoq, ſapiens tibi dicit: Antè mortem non laudes hominem quemquam. Ratio. Quia in fine hominis nudantur opera eius. Id. Inſtit. Virg. c. 3. tom. 1.

[256]Gal. 3. 28. Epheſ. 4. 15.16. Cant. 2. 10.—Cum ipſos cogitatis amantes, non virum & Fœminam, ſed verbum &c. Animam ſentiatis, oportet. Et ſi Chriſtum & Eccleſiam dixero, idem eſt, niſi quod Eccleſiæ nomine non vna Anima, ſed multarum vnitas, vel potius vnanimitas deſignatur.S. Bern. ſerm. 61. in Cant.

[257]Cant. 5. 5.

[258]Cant. 1. 5.

[259]Cant. 2. 2.

[260]Cant. 4. 12.

[261]Luk. 6. 26. Eccleſ. 15. 9.

[262]Eſay 28. 16. 30. 18. 40. 31. 64. 4.Heb. 10. 36, 37, 38.Hab. 2. 3, 4.

[263]1 Cor. 4. 5.

[264]1 Pet. 1. 7. Et nos ergò nō a nobis laudem exigamus, nec præripiamus iudicium Dei & præueniamus ſententiam iudicis, ſed ſuo Tempori, ſuo Iudici reſervemus.S. Ambros. in Luc. l. 8. c. 17. tom. 5. 2 Tim. 2. 5. Eccleſ. 11. 27.28.

[265]Nam ſi laudari antè Gubernator non poteſt quam in portum nauem deduxerit: quomodò laudabis Hominē priuſ quàm in ſtationem mortis ſucceſſerit? S. Ambr. de Bono Mort. c. 8. tom. 4. Meritò ergò differtur, vt ſequatur fœnerata eius Laudatio, cuius dilatio non dispendium; ſed incrementum eſt ... Et ideo laudatio eius non in exordio; ſed in fine eſt. Nemo enim niſi legitimè certauerit, coronabitur. Ideoq, ſapiens tibi dicit: Antè mortem non laudes hominem quemquam. Ratio. Quia in fine hominis nudantur opera eius. Id. Inſtit. Virg. c. 3. tom. 1.

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

3. But one of the chiefeſt Reaſons is this; becauſe indeed all our earthly praiſe isLaudatur, 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.Paulpraiſed theCorinthians[268],Now I praiſe you Brethren, and by and by he ſaith:Shall I praiſe you in this? I praiſe you not: whereas This praiſe here promiſed ſo Is, that itſhall beſtill, and that cannot be in this Tranſitory world; but in Heauen, where Her praiſe that feareth the Lord for euer, endureth for euer:Laudabitur, She ſhall be praiſed.

III.Of whom ſhee ſhal be praiſed.

The beſt Time then for commending Her is yet to come, and that from Him who can beſt doe it;But I muſt tell you firſt, this Time ſhould neuer come, could the ſcoffingIſhmaelsof our daies be heard railing vpon, ieſting at, belying and ſlandering Her and Himthat feareth the Lord. It was euer their Deuilliſh propertie[269]with many diſgracefull cenſures to dimme the glory of the children of Light, ſpitefully to aggrauate their tender frailties, rather than to commend their vnreproueable Graces. So of old they ſcourged the Primitiue Chriſtians with their viperous, virulent tongues[270]; but as SaintIeromethanks God that He was counted worthy to be hated of the world[271]; ſo ſhould euery good man and woman, not much trouble themſelues for the vniuſt cenſures and diſconceits of witleſſe and worthleſſe prophaneneſſe; but rather (asPaulinus[272]exhorts) haue more regard to their good name, leſt any ſparkle or appearance of euill truly proceed from them, whereby any flame of euill report may be kindled, and ſo to liue, that none may ſpeake euill of them without lying. For maugre the malice of all Senſualiſts, the Time will come, when euery man and woman that feareth God, ſhall haue praiſe of God[273], 1 Cor. 4. which is the beſt praiſe, when all is done[274], 2 Cor. 10. Yea (Beloued) that you may not countthe Lord ſlackeconcerning his promiſe[275], SaintIamestells you, Thiscomming of the Lord draweth neere[276]:Behold the Iudge ſtandeth at the doore, He is readie to iudge the Quicke and the Dead(ſaith SaintPeter[277]) readie to commend them, whom the world hath condemned; and to condemne them, whom worldlings haue commended: readie to reueale vnto thewhole world the good workes of the godly,Honorifico pietatis testimonio, with an honourable approbation of their bleſſed godlineſſe; & alſo to reueale vnto the whole world the wicked Deeds of the vngodly,Manifesto impietatis vituperio, with a publike, and open, vncontrouleable Diſcommendation of their curſed wickedneſſe[278]: yea the Iudge is ready to turneLaudabiturintoLaudatur, her praiſe worthineſſe that feareth Him for euer, into euerlaſting Praiſe; ſo that ſhould her Huſband and Children faile to praiſe Her, which yet they do not, for they commend Her in the 29. verſe of this Chapter, ſaying:Many daughters haue done vertuouſly; but thou excellest them all[279]: or ſhould the Godly ceaſe to praiſe Her, which they will neuer do either here or in Heauen[280]. Here Her remembrance is ſo ſweet in all their mouthes, that they ſay:[281]Let her Memory be bleſſed:Let her bones flouriſh out of her place; andLet the name of Her that was honoured be continued vpon her Children[282]: or ſhould Her owne workes giue ouer praiſing Her in the Gates, which they are forbidden to doe, verſ. 31. of this Chapter; yet God himſelfe will haueHer workes follow her to Heauen[283], andAccepting of her[284], andThem, by Chriſt Ieſus[285],Hee himſelfe will praiſe Her, that hath made Him Her Feare[286],Her praiſe[287], ſaying:Well done thou good and faithfull ſeruant, thou hast beene faithfull ouer a few things, I will make thee ruler ouer many things, Enter thou into the ioy of thy Lord[288]. Where it is beſt to leaue Her, euen with her Lord, taking more ioy (as a Schoole-man teacheth truly) in praiſing Him, than in contemplating herowne praiſe, in Glorifying God, than in her owne Glorification[289].

FOOTNOTES:[266]Act. 12. 21.[267]Arrian. Epict. l. 3. c. 2.[268]1 Cor. 11. 1, 22[269]2 Kings 9. 11.Act. 24. 5. & 26. 24.Neh. 6. 13.[270]Tert. Apolog. c. 7. &c. Arnob. aduerſ. Gent. M. Fælix in Octau.[271]Gratias ago Deo meo, quod dignus ſum, quem mundus oderit. S. Ierom. Aſellæ.[272]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 ſiniſtræ famæ flamma confletur—Nos id agamus, vt malè de nobis nemo loqui, abſque Mendacio poſſit. Paulin. epiſt. ad Celant.[273]1 Cor. 4. 5.[274]2 Cor. 10. 18.Iob. 12. 43.[275]2 Pet. 3. 9.[276]Iam. 5. 8, 9.[277]1 Pet. 4. 5.[278]Mat. 25. 34, 41.[279]Prou. 31. 28, 29.[280]Cant. 6. 9.[281]Eccleſ. 39. 10.Eccleſ. 44. 15.Eccleſ. 49. 1.[282]Eccleſ. 46. 11, 12.[283]Reuel. 4. 13.[284]Gen. 4. 4. Act. 10. 35. 1 Pet. 2. 5.[285]Hebr. 13. 15.[286]Eſai. 8. 13.[287]Deut. 10. 21.[288]Matth. 25. 21.

[266]Act. 12. 21.

[267]Arrian. Epict. l. 3. c. 2.

[268]1 Cor. 11. 1, 22

[269]2 Kings 9. 11.Act. 24. 5. & 26. 24.Neh. 6. 13.

[270]Tert. Apolog. c. 7. &c. Arnob. aduerſ. Gent. M. Fælix in Octau.

[271]Gratias ago Deo meo, quod dignus ſum, quem mundus oderit. S. Ierom. Aſellæ.

[272]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 ſiniſtræ famæ flamma confletur—Nos id agamus, vt malè de nobis nemo loqui, abſque Mendacio poſſit. Paulin. epiſt. ad Celant.

[273]1 Cor. 4. 5.

[274]2 Cor. 10. 18.Iob. 12. 43.

[275]2 Pet. 3. 9.

[276]Iam. 5. 8, 9.

[277]1 Pet. 4. 5.

[278]Mat. 25. 34, 41.

[279]Prou. 31. 28, 29.

[280]Cant. 6. 9.

[281]Eccleſ. 39. 10.Eccleſ. 44. 15.Eccleſ. 49. 1.

[282]Eccleſ. 46. 11, 12.

[283]Reuel. 4. 13.

[284]Gen. 4. 4. Act. 10. 35. 1 Pet. 2. 5.

[285]Hebr. 13. 15.

[286]Eſai. 8. 13.

[287]Deut. 10. 21.

[288]Matth. 25. 21.

But though we haue brought a Godly Woman where ſhe would be, to Heauenly Praiſe, and Honour, and Glory, and found them by Gods free fauour in Chriſt giuen vnto Her; yet who is ſuch a Woman? We haue not found Her yet; and why not yet? Becauſe among other reaſons, as SaintIeromwas afraid to entreat of the Death of that Venerable MatronPaula[290]; ſo am I to ſpeake of the Deceaſe of this Honourable Lady. Therefore giue me leaue (beloued) to deferre the vncomfortable Paſſions of her Death, vntill I be a little better heartened by relating ſome of the laudable actions of her Life.

Application. The Lady deceaſed. Mulier Timēs Dominum.

For the ſubiect then of my Text, I dare ſay, in regard of the Deſcription thereof, your owne conſciences haue made the Application, and doe witneſſe for Her, that She wasA Woman fearing the Lord. A Woman indeed, & ſo theWeaker Veſſell[291], yet neuertheleſſe Honour to be giuen Her in that reſpect; but rather the more (as SaintPetersinference will allow) becauſe though ſhee hadThis Treaſure of the Feare of the Lord in an Earthen and in a Weaker Veſſell[292], yet Gods ſtrength was made perfect in her Weakneſſe. And it is S.Ieromsrule[293], you ſhould iudge of Vertues,Non Sexa,ſed Animo: Not by the Sex, but by the Minde and conſtant purpoſe of a Regenerate Heart: This makes the Difference of force in the ſeruice of Chriſt, not either Male or Female.

Suruey then (if you pleaſe) as briefly as you wil,the ſeuerall workings of Her Godly Feare.

FOOTNOTES:[289]Perfecta Die laudatio magis animā perficit, quàm Dei fruitio, quia magis lætatur in Gloriâ & plus gaudebit de Dei gloriâ & honore, quàm de ſuâ Glorificatione, & plus iocundabitur in laudando Dominū, quàm in conſiderādo proprium bonū.Bonau. l. 3. d. 1. q. 1, p. 66. A ſelm. Proſolog. c. 15. & 16.[290]Quid agimus anima? cur ad mortem eius venire formidas?—S. Ier. Epitaph. Paulæ.Epiſt. ad Principiam.Gal. 3. 28.[291]1 Pet. 3. 7.[292]Eſai. 33. 6. 2 Cor. 4. 7.[293]—Non conſiderantes Holdam & Annam ac Debboram, viris tacētibus prophetaſſe, & in ſeruitute Chriſti nequaquam differentiam Sexuum valere; ſed Mentium.S. Ierom. Euſtoch.

[289]Perfecta Die laudatio magis animā perficit, quàm Dei fruitio, quia magis lætatur in Gloriâ & plus gaudebit de Dei gloriâ & honore, quàm de ſuâ Glorificatione, & plus iocundabitur in laudando Dominū, quàm in conſiderādo proprium bonū.Bonau. l. 3. d. 1. q. 1, p. 66. A ſelm. Proſolog. c. 15. & 16.

[290]Quid agimus anima? cur ad mortem eius venire formidas?—S. Ier. Epitaph. Paulæ.Epiſt. ad Principiam.Gal. 3. 28.

[291]1 Pet. 3. 7.

[292]Eſai. 33. 6. 2 Cor. 4. 7.

[293]—Non conſiderantes Holdam & Annam ac Debboram, viris tacētibus prophetaſſe, & in ſeruitute Chriſti nequaquam differentiam Sexuum valere; ſed Mentium.S. Ierom. Euſtoch.

The workings of Godly feare in regard of Her: Husbād: Children.

Firſt to Her Head, her Subiection and Helpfulneſſe like that of SaintAuguſtinesMother to his Father[294].

To Her Children, her tendereſt Affection and Sollicitouſneſſe to plantthe feare of the Lordin their hearts, to fit them with worthy Matches out of Religious Families, to adorne her onely Sonne with the richeſt endowments of Grace and Learning: Witneſſe her Letters to that Learned Profeſſour[295]in our famous Vniuerſitie, worthy to be kept as a Monument of her truly Noble ſpirit and Godly Deſire (like that ofGregory Nazianzen'sSiſter) to haue the fruit of her Body become the fruit of the Spirit[296].

Parents.

To Her Parents, ſhee was anotherRachel, anotherMarcella[297].

Kindred.

To Her Kindred by mariage anotherRuth, and to them by bloud anotherHeſter.

Seruants.

To Her Seruants, ſhee was bountifull in their Health; compaſſionate (asFabiola[298]) in their Sickneſſe, either of Minde or of Body, prouiding for them (like the Centurion) both ſpirituall and corporall Phyſicke.

Religious Deportmēt to all.

To All, Her whole Deportment was ſo Louely, ſo ſweet, whatby the law of kindneſſe in her tongue[299], Salutations, Gifts, Almes-Deeds, Viſitations, Inuitations, and by other offices of courteſies and Hoſpitalities, that Her Amiable Behauiour was a powerfull Meanes, an attractiue Load-ſtone to draw vnto Her the hearts and loues of as many as knew Her, yea as but heard of Her.

Eſpecially vn-vnto Gods people.

But vnto Gods children ſhe euer only afforded the deareſt pangs, the higheſt Degree of her kindeſt Affection[300]: Their company ſhe moſt loued, and they Hers. Not ſo much in regard of Her fauour towards them, which was great; but chiefly by reaſon of that ſpiritual Helpe and refreſhment, which they might get by conuerſing with Her in the choiceſt paſſages of Sanctification. For ſhee had the Art to vphold holy conferences about perplexities of conſcience, Relapſes into ſin, and Remedies againſt the ſame: Shee had the skill to beget many ioyfull Meditations of mortifying Grace and euerlaſting Glory: She had the Zeale to nouriſh Heauenly mindedneſſe, boldneſſe in the waies, and cheerefulneſſe in the exerciſes of Religion and Deuotion.

FOOTNOTES:[294]S. Aug. Confeſſ. lib. 9. cap. 9.[295]Doct.PrideauxRector of Exceter College inOxford.[296]Greg. Nazian. in Laudem Gorgon. Orat. 25.[297]S. Ier. ad Princip. Nuſquam ſine Matre &c.—[298]Id. Epitaph. Fabiola.[299]Prou. 31. 26.

[294]S. Aug. Confeſſ. lib. 9. cap. 9.

[295]Doct.PrideauxRector of Exceter College inOxford.

[296]Greg. Nazian. in Laudem Gorgon. Orat. 25.

[297]S. Ier. ad Princip. Nuſquam ſine Matre &c.—

[298]Id. Epitaph. Fabiola.

[299]Prou. 31. 26.

Conſtant vſe of the Meanes of Saluation.

Touching Her ſubmiſſion to the Meanes of Saluation: O what delight ſhee tooke here and inLondon, to heare conſcionable and ſearching Sermons! It was Her onely Pleaſure in that Citie (as ſhe profeſſed) to frequent them there; yea what Griefe was it vnto Her (as it was vnto SaintAmbroſe) to heare of the Death of any of Gods zealous Miniſters[301]?

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

FOOTNOTES:[300]Pſal. 16. 3.Pſal. 119. 63, 79.Gal. 6. 10. 1 Pet. 2. 17.Coloſſ. 1. 4.[301]Paulin. in Vitâ D. Ambroſ.

[300]Pſal. 16. 3.Pſal. 119. 63, 79.Gal. 6. 10. 1 Pet. 2. 17.Coloſſ. 1. 4.

[301]Paulin. in Vitâ D. Ambroſ.

Vnfained Reſolution to mortifie her moſt preuailing Sinne.

But adde vnto all theſe, another more ſpeciall, eſſentiall, and ſuperiour working of Her Godly Feare, and that was Her continuall Combating againſt all ſinne, euen Her moſt commanding ſin whatſoeuer that was[302]. For there was a time to my knowledge, when after the preaching vnto Her of the power and efficacie of Gods promiſes, and of Chriſts Death and Reſurrection, for the mortifying and maſtering of any boſome and beloued ſinne, you might eaſily ſee in Her, how willingly ſhe yeelded vnto the Sanctifying worke of the Holy Ghoſt for the Ouer-comming of her ſtrongeſt corruptions, how heauily ſhee was diſpleaſed with relapſes into ſmaller offences of daily incurſion againſt the generall and conſtant purpoſe[303]of her heart not to ſinne in anything; how faithfully ſhe reſted vpon thoſe ſweeteſt[304]promiſes of God (which ſhe confeſſed ſhe had not erſt ſo well weighed) for the mortifying of ſpeciall infirmities, and how vnfainedly ſhee reſolued to ſet her Faith on worke, to draw not onely aſſurance of pardon from the Merit of Chriſts Death and Reſurrection; but alſo that Power and efficacie which is in them, toDie to Sinne, and Liue to Righteouſneſſe.[305]

FOOTNOTES:[302]Pſal. 18. 23. Rom. 7. 21, 22, 23, 24.[303]Pſal. 119. 6, 8.Act. 11. 23.[304]Mic. 7. 18. 1 Ioh. 1. 9. Rom. 6. 14. Ez. 36. 25. 2 Cor. 12. 7, 9.[305]Rom. 6. 4, 5, &c.Vis, inquam, illa Chriſti mortis nobis communicatur, vt per hāc Chriſtivim moriamur peccato, ſicut Chriſtus peccato ſemel mortitus eſt, id eſt, non vt peccatum nobis non imputitur, (id enim ad Iuſtiſicationem pertinct) ſed vt peccati vis iam non ſit in nobis efficax, immo verò contrà freti vi illâ Chriſti, cui per Spiritum Sanctum coniuncti ſumus, peccatum occidamus.—piſtiemò quia non ſatis eſt nō peccare; ſed etiam benè agere oportet, eadem vis illa Chriſti, quâ victor peccati et mortis in carne noſtrâ viuere cœpit Deo—nobiſcum communicata facit vt &c. Beza epiſt. Theolog. 45. p. 211.

[302]Pſal. 18. 23. Rom. 7. 21, 22, 23, 24.

[303]Pſal. 119. 6, 8.Act. 11. 23.

[304]Mic. 7. 18. 1 Ioh. 1. 9. Rom. 6. 14. Ez. 36. 25. 2 Cor. 12. 7, 9.

[305]Rom. 6. 4, 5, &c.Vis, inquam, illa Chriſti mortis nobis communicatur, vt per hāc Chriſtivim moriamur peccato, ſicut Chriſtus peccato ſemel mortitus eſt, id eſt, non vt peccatum nobis non imputitur, (id enim ad Iuſtiſicationem pertinct) ſed vt peccati vis iam non ſit in nobis efficax, immo verò contrà freti vi illâ Chriſti, cui per Spiritum Sanctum coniuncti ſumus, peccatum occidamus.—piſtiemò quia non ſatis eſt nō peccare; ſed etiam benè agere oportet, eadem vis illa Chriſti, quâ victor peccati et mortis in carne noſtrâ viuere cœpit Deo—nobiſcum communicata facit vt &c. Beza epiſt. Theolog. 45. p. 211.

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

Bountie to the Poore.

But O my Soule what doſt thou? Why art thou yet afraid to come to her Death? as if while I held my peace and were buſied in Her Praiſes, Her Death could be deferred? Alâs it could not by all the Meanes that were vſed. ForNo man(ſaith the Preacher)hath power ouer the ſpirit to retaine the ſpirit[306]. Then ſpeake of her Death I muſt, and yet (to make vſe of S.Ierom'swords in a like caſe)Quis poſſit ſiccis oculis Paulam narrare morientem[307]?Who can relate the Death of the LadyFrances Robertswithout ſhedding ſome Teares of Compaſſion, of Deuotion, yea and of Compunction too[308]? Shee deſerues ſome Teares from vs (Beloued) as well as from the Poore, weeping now and ſhewing the Coats and garments which thisDorcasmade for them, while ſhe was with them[309].

Thãkfulneſſe for Deliuerance from the Plague.

But to ſtop the current of them a little longer. Begin we with Gods mercifull preſeruation of Her inLondonfrom the noyſome Peſtilence; becauſe ſhe acknowledged it (as was meet) with humble Thankfulneſſe[310]. And then remember, that vpon Her returne home, being ſummoned by Sickneſſe, by and by ſhe ſet herHouſe in order, likeHezekiah; She ſpake to the Hearts of Her Children, Friends, and Seruants, that were then about Her (likeIacob) by putting them in remembrance of Her Departure and their Duties: She hungered and thirſtedafter the Body and Bloud of Her Deareſt Sauiour, which ſhee receiued with Due Examination[311]of Her Knowledge; Faith; Loue and Repentance, with reuerent Geſture, heartie Thankfulneſſe, deuout Attention, and very Fruitfully to the greater ſtrengthning and refreſhing of Her Soule then trauelling for the other Life.

FOOTNOTES:[306]Eccleſ. 8. 8.[307]S. Ierom. Euſtoch. Epitaph. Paul.[308]Neq, parū diſtat inter has lachrymas Deuotionis & ætatis vtiq, iam virilis, atque eas quas primæus ætas inter infantiæ vagit' emiſit, lachrymas vtiq, pœnitentiæ & confeſſionis. Veruntamen longè amplius vtriſque procèdunt aliæ quædā lachrymæ, quibus in funditur ſapor vini. Illas enim lachrymas verè in vinū mutari dixerim, quæ Fraternæ Compaſſionis affectu in feruore prodeūt charitatis, pro qua etiā ad horam tui ipſius immemor eſſe, ſobria quadā ebrietate videris.S. Bern. in Epiph. Dom. Serm. 3.[309]Act. 9. 36.[310]Pſal. 91. 7.Pſal. 50. 15.Pſal. 33. 1.

[306]Eccleſ. 8. 8.

[307]S. Ierom. Euſtoch. Epitaph. Paul.

[308]Neq, parū diſtat inter has lachrymas Deuotionis & ætatis vtiq, iam virilis, atque eas quas primæus ætas inter infantiæ vagit' emiſit, lachrymas vtiq, pœnitentiæ & confeſſionis. Veruntamen longè amplius vtriſque procèdunt aliæ quædā lachrymæ, quibus in funditur ſapor vini. Illas enim lachrymas verè in vinū mutari dixerim, quæ Fraternæ Compaſſionis affectu in feruore prodeūt charitatis, pro qua etiā ad horam tui ipſius immemor eſſe, ſobria quadā ebrietate videris.S. Bern. in Epiph. Dom. Serm. 3.

[309]Act. 9. 36.

[310]Pſal. 91. 7.Pſal. 50. 15.Pſal. 33. 1.

Worthy receiving the Sacrament.

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

Paſſionatneſſe by reaſon of Spiritual and Bodily Diſtěper.

For what though ſhee were (as Sicke folke are commonly[312]) more Paſſionate than others, yea than Her ſelfe in Her health, yet if God iudgeth not according to the ſtrange Effects and Symptoms of Her ſickneſſe, not according to the ſhort moment and violent paſſions of Her Death; but according to the holy Actions of Her Health, the former Affections of Her Heart, and the Generall Courſe of Her Life[313]; then it is our Dutie, not ſeuerely to cenſure her paſſionateneſſe, who by reaſon of the parching Feauer of the Spirit, as well as of the Body, was diſquieted in her Imagination (as the Phyſitian of the body could diſcerne) though not in her Memory. Conſider therefore O Man (as that excellent Phyſitian of the Soule aduiſeth thee[314]) if thou canſt beare with a fraile Body, that thou muſt much more beare with a fraile Minde and Body too. Conſider alſo O Man, that this her Pettiſhneſſe did more wound her to the heart, than any iniury thou couldſt preſſe her with. Neither doe I ſpeake this to nouriſh paſſionin any, or to proue her Anger to be Sinleſſe[315]; but to be a leſſe Sinne, becauſe her Spirituall and Bodily Diſtemper was ſo great, or rather becauſe her Faith quenched the flame of this fiery paſſion in Chriſts Bloud, reſolued and melted her heart into many penitent Teares afterwards. Oh, ſaid ſhe to me, (preſſing her withDauidsexample,Pſal. 131.) In my Health I could digeſt any iniury, and deemed it baſe and vngodly, not to be able to doe ſo; but now (I know not how) me thinkes I am ouer-tender in bearing them. I am impatient indeed, and then I weepe for my impatiencie. For I know (as ſhe her ſelfe vrged)The wrath of Man doth not accompliſh the Righteouſneſſe of God[316].

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