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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A19624	A lasting ievvell, for religious woemen In the summe of a sermon, preached at the funerall of mistris Mary Crosse, late wife of Mr. Henry Crosse of Barnestaple in the countie of Deuon merchant, Nouemb. 11. 1628. and now published with some additions. With a briefe description of her life and death. By William Crompton, preacher of the Word of God at Barnestaple in Deuon.	Crompton, William, 1599?-1642.	1630 (1630)	STC 6058; ESTC S117122	20,905	44

Psal 45.2 Cant. 5.10.6 4. Genes 29.17 12 11.26.7 Ester 1.11 Genes 39.6 1. Sam. 16.12.25 3. 2. Sam. 13.25.11 2. This is true substantiall beauty not here meant Another there is outward in the face and countenance arising from a pure mixture and quicke motion of the humours as in Scripture we read often of such beautie highly to be Commended when it meets with a gracious heart in Rachel Sarah Rebecka Vaisthi Ioseph Dauid Abigail Absalon Bathsheba with many others giuen to good ones lest it should be thought euill giuen to the wicked lest it should be esteem'd more then is meete yet in both it is truely said to be vanitie vnprofitable and soone fading like some pleasant flower that stoopes to the first sharpe blast Beautie and vanitie may be compared to Zacheries two staues one is no sooner broken Zach. 11.7 but the other succeedes The prayse of grace and gracious Actions But a woman that feareth the Lord. What woman soeuer young or old maid or wife that feares the Lord not with a slauish feare that may be in Diuels and Reprobates which is to feare with hatred nor with a seruile feare onely Acts 10.34 35. though it bee commendable and in some sort necessary Betweene slauish and seruile feare there is a graduall if no specificall difference but with a filiall feare ioyned with a heartie loue of him so feared shee that is godly and religious makes conscience of her wayes hates euery knowne sinne delights in the societie of Gods Saints on earth vses Gods ordinances in their season performes that office her place requires out of faith and obedience vnto God such a one shall bee praised Faire ones may be fauoured of some for a time good ones shall be fauoured of all for euer grace brings true honour no glory without it her husband shall praise her and blesse God he euer saw her her Children shall rise vp in token of her honour and call her blessed because fruitfull bearing Christ in her heart them in her wombe A good woeman was neuer barren shee cannot but bee a mother of many Children in one sense or other her comforts and lessons workes of pietie and charity her speech and behauiour what are they all but so many issues of grace Praised shall she be of God his word and seruants had in honour of all that are round about her if men were silent the stones would cry out and her good name shall remaine for euer Least a good action should miscarry in the manner the holy Ghost in the last clause of this booke and Chapter describes how she must be praised By the fruit of her hands by her owne workes The hands of a gracious woman walke faster then her tongue the tongue is not idle nor ill employed exercised often in the prayses of her God giue her the reward of her hands not withholding the fruit of her lips The fruit of the hands growes on three branches in feruent praying diligent working charitable giuing the first lookes vnto God the second to her house and familie the last to the poore and needy her owne workes they are called because done by her selfe enabled with Gods grace during life Let others build Trophes to preserue their memory after death a godly woman erects alasting monument with her own hands whence we may note by the way first that it is one propertie of the feare of God to make woemen fruitfull in euery good both of nature and grace the want of this makes barren in each degree Secondly that works of charity truely praise-worthie should be done during life let her owne works praise her not the works of others though done by her appointment Thirdly to detaine the iust reward of praise from such good woemen is iniustice giue them the fruit of their hands let such wiues freely inioy the benefit of their owne labour let them sit vnder the vines of their owne planting and weare the cloath of their owne making Let husbands neither restraine nor suspect such as feare God either they doe not euill or would not doe it the will must be accepted for the deede let their large prouision and ample portion publish their iust demerit in all assemblies it is the greatest pitie and iniustice that men should suffer vertuous woemen to want competent maintenance incouragement by due praise and commendation he may be punisht with a bad wife that deales vnkindly with a good one Conclusions or obseruations doctrinall hence naturally arising for our instruction are three First that fauour and beauty as formerly described are vanitie a seemely proportion with the best complection is but a sandy foundation whereon to build our affection whether we consider desire or praise Beautie alone is like a pleasant baite with a poysoned hooke to catch and gall vs not to feed and comfort vs neither for this can any merit praise For first it is the worke and gift of God not to vs but to him especially appertains the praise Secondly it is a thing common to good and bad the worst women haue often the greatest share most beautie least grace they dote so much of what they haue as that they neuer thinke of what they want as also with reasonable and vnreasonable Creatures how farre doe some flowers exceed the fairest face Thirdly beautie alone is very vnseemely like a gold ring in a Swines snout so saith Salomon is a faire woeman without discretion Prou. 11.12 Fourthly it is deceitfull both actiuely and passiuely besides beautie and fauour in their best apparell are but shadowes of Good comparatiuely as may be gathered from diuers passages of the Preacher and therefore none should rely on them whether owners or beholders First because they are not lasting as hath beene noted in the exposition that cannot make man happie which is capable of not-being secondly they can giue no satisfying content while they doe last beautie and fauour fill not the heart though obtained the eye is not satisfied with seeing Eccles 1.8 Prou. 27.20 that which hath power to stay and satisfie the mind of man is simply one affect beautie we cannot wantonly and meerely for it selfe without desire of change now this pleases after that delight in variety is the companion of lust neither of which can stand together with contentation The vse of this may serue for instructiue information to men and woemen First let faire woemen learne hence to esteeme so of their beautie bee not mistaken in your face if you haue nothing better you are but as painted Sepulchres your outward structure couers a masse of foule Corruption a flower may be wondrous faire to looke vpon yet wee say it is but a flower and accordingly to bee esteemed so beautie though iustly admired expressing in some part the excellence of the workeman yet Salomon tels vs it is but vanitie compared to the beauty of the inner man nay what is more vgly then a faire face with a foule proud lustful heart the

A LASTING IEWELL FOR RELIGIOVS WOEMEN In the summe of a Sermon Preached at the Funerall of Mistris MARY CROSSE late Wife of Mr. HENRY CROSSE of Barnestaple in the Countie of Deuon Merchant Nouemb. 11. 1628. and now published with some Additions With a briefe description of her life and death By WILLIAM CROMPTON Preacher of the Word of God at Barnestaple in Deuon Thus shall it be done to them whom the Lord will honour LONDON Printed for EDVVARD BLOVNT 1630. TO THE WORSHIPFVLL CHRISTOPHER BLACKHALL Esquire and to the vertuous Gentle-woman Mistris DOROTHIE BLACKHALL his Wife Grace Mercy and Peace WOrshipfull Sir my losse hath occasioned this gaine to the Church the death of my dearest friend giuing life to this Monument Iacob erects a Pillar vpon the Graue of his beloued Rachell Gen. 35.20 my desire was the memory of mine might not perish nor her Vertues with her body be buried in the Land where all things are forgotten for that end I haue at length preuailed to make that publike which was deliuered vpon a short warning the speaker limited both for time and Text at her funerall neither knew I any to whom I might more fitly Dedicate the same of right belonging to her neerest Kinsman then to your selfe with your vertuous second deare shee was vnto you while liuing and I know the fragrant smell of a bruised rose will not be vnwelcome though dead I could not then wish her to liue still in misery I now desire shee may liue in memory according to the promise of God made vnto his Saints Psal 112.6 Prou. 10.7 The memory of the iust is blessed and the righteous shall be had in euerlasting remembrance Worthy Sir if you may hereby reape any comfort I shall haue the more content if God may haue any glory the Church any benefite religious Woemen encouragement hence the Author I know obtaines his expected reward who otherwise was vnwilling to feele againe the lashes of this censuring Age. Thus not doubting to finde a kinde acceptance of a good meaning I commit all to the blessing of God leauing you and yours to the rich mercies of God our Father in Christ and rest now as euer Barum this 14. Nouemb. 1629. Your Worships Kinsman to be commanded in what I am able HENRY CROSSE A Lasting Ievvell FOR RELIGIOVS WOEMEN PROV 31.30.31 Fauour is deceitfull and Beautie vanitie but a woman that feareth the Lord she shall be praysed giue her of the fruit of her hands and let her owne workes prayse her in the gates THis portion of Scripture Right Worshipfull Men Fathers and Brethren all dearely beloued in the best beloued Christ Iesus is part of a Prophecie see the first verse of the Chapter and therefore certaine 2. Pet. 1.19 S. Peter cals it the sure word of prophesie which came not by the will of man but men of God spake as they were mooued by the holy Ghost S. Paul chargeth vs that we despise not prophecying either by vnbeliefe or by an idle fruitlesse hearing a long Ex●rdium to prepare you I shall not and haue good reason to hope I need not vse hauing hitherto found you as louing willing and attentiue hearers as euer I spake vnto God grant continuance with increase of practice where attention will proue obedience to our Sauiour and obedience bring profit with delight the matter carries its owne weight to procure entrance into the dullest eare onely take heed how you heare this Prophecie which Salomon learned of his mother In the whole Chapter you haue first generall directions for a good King and in him for any that truely feare God and desire to order their life according to his word and they are especially three conteined in the nine first verses First to deale iustly with euery one Verse 8.9 Giue vnto God the things that are Gods honour glory with vniuersall obedience giue vnto Caesar and with him to euery other man what belongs vnto them Iustice first named because first in being and chiefe in working by the Law of Nature and Nations rayse not your selues vpon the ruine of your brethren vniust increase will consume the principall yet looke not so much vpon others as to forget your selues Iustice like Charitie must begin at home he cannot be acceptably iust towards another in the acts of commutatiue and distributiue Iustice who is cruelly vniust to himselfe in neglecting the safety of his owne soule defraud not your owne soules of spirituall food and tillage to starue or permit them grow needy is the greatest Iniustice sowe the seedes of grace your soules require it and you shall reape the haruest of glory your Sauiour hath promised it Secondly to bee temperate in the vse of wine Verse 4.5.6 Sobriety and strong drinke God commands it nature requires it common honesty cals for it a customary drunkard whether by quaffing or slipping in passiue or actiue drunkennesse glorying in that shamefull practice to lay others asleep Tauerne-haunter health-drinker and destroyer fights against all giant-like in his alie Metamorphosis thinkes himselfe able to wage warre with nature procures such a habit in it as will not be remooued without great difficulty forgets God his seruice himselfe wife Children soule and all let all starue for bread soe hee may haue drinke enough makes himselfe vnseruiceable and consequently a slaggering burthen both to Church and Common-wealth layeth himselfe nakedly open to the fierce wrath of God Almightie to all the danger and disgrace can possibly bee thought on as by many wofull examples we haue seene in euery age and finally looseth all his friends good name estate health and saluation without speedy and speciall repentance read at your leasure 1. Sam. 25.37 38. Prou. 33.19.20 21 29. Prou. 30.31 32 33. Esay 5.22 1. Cor. 6.10 Gal. 5 21. then consider how vile a vice drunkennesse is and how hard to be left Chastitie This is first in intention last in expression as the subiect of the following discourse required Thirdly to be resolute in resisting all the deceitfull baytes of feminine beauty vnruly appetite would betray our strength and make vs yeeld at the sight of euery weake woman did we not heare another voyce from heauen Giue not your strength to woemen nor your wayes to that which destroyeth Kings It is reported that Alexander would not looke on the wife of Darius least hee that had ouercome many men should be shamefully vanquished by one woeman one wanton eye may let in more ruines to the soule then two hands can thrust out gaze not on beautie it is vanitie listen not to the voice of fauour it is deceitfull let not your hearts be insnared with such knowne traps the gaine of the flesh is in this sense the losse of the soule reade what is written Prou. 2.18 19. The house of a whorish woeman inclines vnto death and her pathes vnto the dead None that go vnto her returne againe neither take they hold of the pathes of life She hath

cast downe many wounded strong men haue beene slaine by her her house is the way to Hell going downe to the Chambers of death Prou. 7.26.27 When the Foxe saw many going none returning from the Lions denne he refused to goe for feare of like danger Let vs hence learne to be wise Foelix quem faciunt aliena pericula cautum least wee complaine too late How haue wee hated instruction and despised reproofe how haue we disobeyed the voice of our teachers and refused to incline our eare to them that instructed vs Secondly wee haue in this Chapter an exact description and Commendation of a vertuous woeman beginning at the tenth verse which I would commend to all that are or desire to be good wiues that you would peruse it once a weeke not omitting set Tymes for reading other parts of holy writ my Text is the conclusion of it wherein you may obserue with me 1. The fading Condition of outward endowments comprised in Fauour is deceitfull and Beautie vanitie 2. The lasting worth and dignity of inward grace contained in But a Woman that feareth the Lord shee shall bee praised 3. The dutie of all men towards vertuous women Exprest in the last words Giue her the fruite of her hands c. Wherein I shall briefly touch these particulars 1. Who they are must be praised Woemen 2. For what The feare of the Lord. 3. How they must be praised By the fruit of their hands and their owne worthes 4. By whom By their Children Husbands Neighbours all are enioined to giue good woemen their due praise Of all which in their order and first by way of Explication The censure of Nature and naturall endowments Fauour is deceitfull Fauour may be taken 2. wayes first for inward affection which is a motion of the mind stirred vp by the apprehension of some excellencie in the partie fauoured as when wee say this or that great man fauours vs smiles vpon vs loues vs entirely then this fauour what more deceitfull who can tell when hee hath it or discouer a false heart vnder a flattering forehead did not Cain commune with his brother whom he meant to kill was not Ioabs speech peaceable when his purpose was to smite Abner how sweet were his words to innocent Amasa Art thou in health my Brother when a sword was in his hand to free him from all diseases Absalon inuites his brother Ammon to feast with him but the guest must be slaughtered by him Iudas cries haile Master when he came to betray the sonne of man with a kisse What apish Complements bowing becking scraping the foolish froth of feigned loue doe we behold amongst men while there is no correspondencie betweene the heart and the hand what promises haue wee had what protestations haue wee heard which haue proued abortiues liuing and dying in the same moment who relyes thereon in these daies builds on sandy ground Beleeue them that speake out of experience trust not fauour it is deceitfull so true is that of the Psalmist mens words may be smoother then oyle when there is no truth in the inward parts Or suppose one to haue it who can tell how long he shall enioy it health and sicknesse life and death sun-shine and stormes day and night change not so often as this deceitfull fauour to day wee may heare Iacobs voice to morrow feele Esaus hands the least error rumor or conceit of one crushes this affection rich words with an ayery issue proclaimes the Parents folly This fauour of wicked men and women is nothing worth like smoake to the eyes or the reede of Egypt to the hand what extremity of folly driues worldly Polititians then or boone companions and good fellowes as they are tearmed to preferre it before the fauour of God to seeke more greedily for it then reconciliation with God in the blood of Christ The fauour of great men may be sought preserued good vse made of it yet one dram of Gods fauour in Christ is more worth then the fauour of all the Princes in the World Let mee be Gods fauorite I care not whether the World smile or frowne let others pursue this deceitfull fauour but Lord doe thou lift vp the light of thy countenance vpon vs. Secondly fauour may be taken for outward proportion in bodie and face ioyned with a iustly tempered complexion when all the humours manifest an equall power without any selfe-ruining desire of dominion this is the fauour here meant and is deceitfull two wayes First actiuely when it deceiues others and that either in regard of iudgement when men thinke woemen to be such as they seeme to be perfect for parts beautifull healthie sober chaste temperate there being indeede and truth not any one but the shadow of these qualities in them or in regard of loue and liking when men suffer themselues to bee ensnared with the very outward fauour making Sense the guide vnto reason and beautie the ground of their affection Gen. 6.2.34.2 so were the sonnes of God deceiued in the old world Sechem the sonne of Hamor Sampson with Dalilah Iudg. 16. 2. Sam. 11.2 Dauid with Bathsheba and many more in euery age few eyes that haue not thus beene foyled looking through these deceitfull spectacles haue beene mistaken in their obiect Experience hath taught vs to tell you this fauour is deceitfull and least it should not be enough deceitfull of it selfe there are certaine appurtenances which make it more deceitfull as painting perewigs false eyes arteficiall teeth cawles of net-worke to catch wantons round tyers chaines bracelets mufflers rings earrings with the rest of that wardrobe set open by the Prophet Esay 3.19.20.21.22.23 gaze not on this fauour faire and louely it appeares but defiles the heart leaues a staine vpon the Soule and is it not deceitfull Secondly passiuely deceiuing it selfe promising constancie when nothing is more fraile see if it euer could indure the shining of the Sun blowing of the wind falling of the raine the least inward griefe two or three fits of an Ague the small pocks bearing of Children consume and leaue it no place this day it lookes as if it would bee alwayes soe to morrow as if it had neuer beene so and is it not deceitfull a meanes it is to coozen many of the foode of life They cannot goe to Church in Summer for heate nor in winter for cold it will spoile their complexion and is it not deceitfull what meane the multitude of vailes and maskes the closer you keepe it the lesser while it will last and is it not deceitfull Beautie is vanitie here wee haue a more liuely expression of the former I know no great difference betweene fauour and beauty in our ordinary speech they are often put one for another except this fauour is refer'd to proportion beautie to complexion though in strictnesse of speech beautie being something arising from both Beautie is twofold 1. Inward of the heart and mind mentioned Psal 29.2