The Praise of a Godly Woman

Laſtly, this is an Excellent Feare, becauſe it is A fountaine of Life158: wherefore? To driue away Sinnes159, Sinnes which haue beene committed by Repentance (ſaith S. Bernard) and Sinnes whereto we are Tempted, by Reſiſtance160; and yet this is not all the Excellencie of this Feare: For it is A fountaine of life alſo: To Cauſe vs to finde fauour at our Deaths161; and which is more, Such an Excellent Feare as will make vs Not feare, nor be afraid162. Whereupon Saint Auguſtine163 concludes for my purpoſe: Diſcat timere, qui non vult timere: Diſcat ad tempus eſſe Solicitus, qui ſemper vult eſſe ſecurus. Let him learn to feare, that would not feare: Let him be wary and cautelous for a time, that would be happie and ſecure for euer. Tertullian giues the reaſon164, because if We feare to Offend, by Fearing we will take heed, leſt we Offend, and by Taking heed, we ſhall be in ſafetie; otherwiſe if wee preſume and be not alwaies watchfull ouer our hearts leſt they offend, we cannot be Saued165, Ier. 4. 14. Qui ſolicitus eſt, is verè poterit eſſe ſecurus: He that is not ouer-bold on his owne ſtrength166; but confident in Christ167, and liues not ſecurely in the minion-delight of any knowne ſinne; but ſtands in ſuch continuall awe of Gods Preſence, Precepts, Promiſes, Threats, that he dare not ſo much as once make any offer of incurring his Diſpleaſure by the impenitent Allowance of any ſinne in his heart168, and ſtudies to do euery Good worke as carefully, as if it were the Laſt he should doe in this World, and as exactly, as if his whole Saluation depended vpon it, ſuch a Man (in Ancient Tertullians iudgement169) may be truely ſecure of Perſeuering in Grace here; and of being Glorified hereafter170, 1 Thess. 5. 15, 24. Once more I haue done. Is not that an excellent thing that is for the Good of them that haue it, & of their children after them? Riches, Honour, Beautie, Policie, theſe and the like are not oftentimes ſo, as we ſee by woefull experience in Nabal, Haman, Abſalom, Achitophel; but the feare of the Lord is euer ſo, for the Good of them that haue it, and for their children after them, as the Prophet ſaith, Ier. 32. 39. and God himſelfe before him, Deut. 5. 29.

There is no want to them that haue this Feare of any Good thing that is Good for them171. For firſt, Pſal. 25. 14. The ſecret, that is, the feare of the Lord, is with them that feare Him; and is not that enough, though I ſhould ſay no more with the Pſalmiſt, becauſe Godly Feare is Gods Treaſure, Eſai. 33. 6. and Better little with it (ſaith Salomon) than Great Treaſure172? But there is more behind to moue you further to affect this Excellent Grace. For if you will Feare the Lord, He will ſhew you his Couenant173 of life and peace174, Teach you the way that you ſhall chuſe175, Haue a Booke of remembrance written before Him for you176: Hee will Ariſe vnto you the Sunne of Righteouſneſſe with healing in his wings177: He wil hide you in his preſence from the pride of men178, Keepe you ſecretly in a Pauilion from the ſtrife of tongues, Deliuer you in Temptation euen againe179; yea He will take pleaſure in you180, Pitie you as a Father doth his children181, Fulfill your Deſire, Heare your crie and ſaue you182. And what is all this, but in a word (the word of my Text) Hee will praiſe you, which is the Thing Promiſed to a woman fearing the Lord.

II.

The thing promiſed.

In what reſpect to Ipſa.

Ipſa Laudabitur: She ſhall be praiſed.

She ſhall be ſo; but may not that labour be ſpared? For a man would thinke, ſhe hath been praiſed all this while; becauſe Godly Feare, the Grace of God in Her, and the onely cauſe of her Praiſe, hath beene alreadie ſo much commended vnto you? No (Beloued) my Text (you ſee) applies and appropriates this praiſe to Ipſa, Her own Perſon, by vertue indeed of the Feare of the Lord. For were it not for that, it were better Contemning Her, yea Contending183 with Her, than Commending Her, becauſe that is a conſtant marke of the Godly to Contemne the vngodly, Pſal. 15. 4. This, of the wicked to Praiſe the wicked, to Bleſſe the Couetous, whom the Lord abhorreth, Pſal. 10. 3. It is not her Friendſhip, no nor Carnis bona (as Saint Ierom184 calls them) the Good endowments of the fleſh, can priuiledge him from a Curſe, if ſo be, he praiſe her without or aboue185 her Deſerts, Prou. 27. 14. Onely the feare of the Lord, with the excellent fruits thereof, is Gods Gift186, for which (ſaith Fulgentius187) ſhe ought, and he may ſafely commend her, becauſe then, not ſhee; but Gods Grace in her is Praiſed, Epheſ. 1. 6. Yea then, not ſhe, but God himſelfe is Glorified in Her, Gal. 1. 24.

But what? is not She Praiſed, when Her Huſband, Her Children, Her Kindred, Her Friends, Her Attendants, Her Wit, Her Wealth, Her Beautie, Her Nobilitie, or all theſe and the like of Hers are commended? Yes, all theſe come very neere Her, and mutually receiue luſtre and eminencie from this Godly Feare; but they are not Ipſa, Her ſelfe, that is,188 principally Her Soule truely Generous, and ennobled with the Feare of the Lord. Vntill ſuch an Humble Soule be found in Her, She is not She, that ſhall be adorned with the Garment of praiſe, Eſai. 61. 3. Therefore Saint Ierom189 would not commend in Noble Marcella any thing ſaue Her owne Godly ſelfe. Ipſa Laudabitur: She is She that ſhall be Praiſed.

And ſo we ſee how far forth Praiſe is to be extended to Her. Now to ſpeak of the Extent of Her Praiſe: Let the word haue his full latitude. Laudabitur is generall, no kinde is limited. 1. Therefore for the Extent, to be praiſed euery manner of way. 2. For the Time when it ſhall be beſt for her. 3. For the Praiſer, by him who can beſt doe it. Of all theſe briefly.

I.

What Praiſe ſhe ſhall haue. The Extent of Laudabitur.

Firſt, what praiſe ſhe ſhall haue. 1. Euen that (which being true) is euer accompanied with Deareſt Loue to her perſon190. 2. Higheſt eſtimation of Gods abundant graces in Her191. 3. Frequent Commemoration of them192. 4. Moderate Lamentation at her Death193. 5. Solemne Funerals according to the Dignitie of her place194. 6. And aboue all, with preciſe imitation of her excellent Vertues195. All this Honour God allowes Her, that honours Him with His Feare196. But becauſe all Praiſe is properly in Words (as the Schoole-man teacheth197) and better words ſhee cannot haue to praiſe Her, than God himſelfe ſpeakes198, therefore ſhe ſhall be Commended in no other, neither in regard of God, nor of her Husband, Children, Kindred, Seruants, and Gods People.

Firſt in reſpect of God, ſhe ſhall be praiſed for One of his Excellent199, Hidden Ones200: for one of his Iewels, which hee will make vp201: for His Daughter202, His Siſter203, His Mother204, His Spouſe205, His Loue206, His Doue207, His Faire208 one, as Faire as the Moone, as Pure as the Sun209: as the Moone by inherent, and as the Sun, by imputed Righteouſneſſe. To her Huſband ſhe ſhall bee commended, as the Louing Hinde and pleaſant Roe210, the Deſire of his eyes211; An Helpe like vnto Himſelfe212; His Companion213; for A Pillar of reſt214, ſo that He ſhall haue no need of ſpoile215; for a Good Portion216, a ſpeciall Fauour217 and Gift of the Lord218; a Double Grace219, Doubling the number of his Daies220, Fatting his bones221, and making him knowne in the Gates, when he ſitteth among the Elders of the Land222: for a Tower againſt Death vnto him223: A greater Bleſſing vnto him than either Houſe or Inheritance224, Aboue children and the Building of a Citie to continue his Name225, yea for a Crowne vnto her Huſband226, not a Gold-ring on his finger; nor a chaine of Gold about his necke, nor a Brouch in his hat; but for a Crowne vpon his head (an Ornament more conſpicuous and eminent than the former, the Principall Enſigne of Princes227) gracing him that hath her, as much as a Crown doth Him that weareth it: ſo that there is none aboue her, that feareth the Lord228, None greater than ſhe, not Great Men, nor Iudges, nor Potentates229: Her Grace is aboue Gold230. Her Price is farre aboue Rubies231. Her Continent minde cannot be valewed232, and by reaſon of Her, her Huſband is a Bleſſed Man233, Not like other men234.

To Her Children ſhee ſhall be Commended; becauſe by her they haue a place of Refuge235; by Her they haue good meanes to bring and continue true Honour vpon them236, and if They (the Fruit) be a great Bleſſing237 (as it is to haue Iſſue by ſuch a One) what is the Root that beareth it238?

But I muſt haſten: How ſhall ſhe be Praiſed in reſpect of her Parents? euen as Rachel239 for doing ſeruice to them as to her Maſters (the true propertie of one that feareth the Lord240.) In reſpect of her kindred by mariage, as Ruth, louing them241, Dealing kindly with them242, and Cleauing vnto them243. And in reſpect of her kindred by bloud, as Eſther, who did the Commandement of Mordecay when ſhe was a Queene, like as when ſhe was brought vp with Him244, who was exceedingly grieued at his Griefe245, and procured the Enlargement and Deliuerance of her kindred with her Feaſts246, her Teares247, and the Hazard of her Life248.

In regard of her Seruants alſo, ſhe ſhall be commended becauſe ſhe Buildeth her Houſe249: Shee is like the Merchants ſhip, She fetcheth her food from farre250, She giueth meat to her Houſhold251, She cloatheth them all with Scarlet252, and Shee looketh ſo well to their waies253, that As the Sunne when it ariſeth in the high Heauen; So is her beautie in the Ordering of her Houſe254.

Laſtly, becauſe all the Eſſentiall Glory and Faireneſſe, which is to bee found in the whole Church, The Woman cloathed with the Sunne255, as that of Iuſtification & Sanctification &c. belongs to euery Member of the Church256, and cōſequently to euery Woman fearing the Lord, therefore to Gods people ſhe ſhall be commended, as one of the Hands of the Church dropping with ſweet ſmelling Mirrhe257: as the Curtaines of Salomon258; As a Lilly among thornes259; A Garden incloſed: A Spring ſhut vp. A Fountain ſealed260.

But when ſhall ſhee haue all this Praiſe and of whom? Not by and by, nor of Euery one261, for Praiſe is not comely in the mouth of euery one, of euery ſcoffing Iſhmael.

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 for262, 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 God263. Then at his Appearing264, Her Faith ſhall be found vnto Praiſe and Honour, and Glory. Therefore in the mean while, beſt for her to Feare 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. Ambroſe265) when ſhe is ſafely arriued in the Hauen, paſt all danger of ſhipwracke: or growing more proud by her praiſe (which many Liuing doe) as Herod for one266, 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 (as Arrianus reports) it grew greater than two Cubits267.

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 is Laudatur, that is, for the preſent; but continueth not. Is, but ſhall not be. Sometimes a godly woman is commended, and ſometimes ſhe is not. As S. Paul praiſed the Corinthians268, Now I praiſe you Brethren, and by and by he ſaith: Shall I praiſe you in this? I praiſe you not: whereas This praiſe here promiſed ſo Is, that it ſhall be ſtill, and that cannot be in this Tranſitory world; but in 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 ſcoffing Iſhmaels of our daies be heard railing vpon, ieſting at, belying and ſlandering Her and Him that feareth the Lord. It was euer their Deuilliſh propertie269 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 tongues270; but as Saint Ierome thanks God that He was counted worthy to be hated of the world271; ſo ſhould euery good man and woman, not much trouble themſelues for the vniuſt cenſures and diſconceits of witleſſe and worthleſſe prophaneneſſe; but rather (as Paulinus272 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 God273, 1 Cor. 4. which is the beſt praiſe, when all is done274, 2 Cor. 10. Yea (Beloued) that you may not count the Lord ſlacke concerning his promiſe275, Saint Iames tells you, This comming of the Lord draweth neere276: Behold the Iudge ſtandeth at the doore, He is readie to iudge the Quicke and the Dead (ſaith Saint Peter277) readie to commend them, whom the world hath condemned; and to condemne them, whom worldlings haue commended: readie to reueale vnto the whole 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 wickedneſſe278: yea the Iudge is ready to turne Laudabitur into Laudatur, 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 all279: or ſhould the Godly ceaſe to praiſe Her, which they will neuer do either here or in Heauen280. 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; and Let the name of Her that was honoured be continued vpon her Children282: 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 haue Her workes follow her to Heauen283, and Accepting of her284, and Them, by Chriſt Ieſus285, Hee himſelfe will praiſe Her, that hath made Him Her Feare286, Her praiſe287, 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 Lord288. 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 her owne praiſe, in Glorifying God, than in her owne Glorification289.

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 Saint Ierom was afraid to entreat of the Death of that Venerable Matron Paula290; 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 was A Woman fearing the Lord. A Woman indeed, & ſo the Weaker Veſſell291, yet neuertheleſſe Honour to be giuen Her in that reſpect; but rather the more (as Saint Peters inference will allow) becauſe though ſhee had This Treaſure of the Feare of the Lord in an Earthen and in a Weaker Veſſell292, yet Gods ſtrength was made perfect in her Weakneſſe. And it is S. Ieroms rule293, 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.

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

Firſt to Her Head, her Subiection and Helpfulneſſe like that of Saint Auguſtines Mother to his Father294.

To Her Children, her tendereſt Affection and Sollicitouſneſſe to plant the feare of the Lord in 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 Profeſſour295 in our famous Vniuerſitie, worthy to be kept as a Monument of her truly Noble ſpirit and Godly Deſire (like that of Gregory Nazianzen's Siſter) to haue the fruit of her Body become the fruit of the Spirit296.

Parents.

To Her Parents, ſhee was another Rachel, another Marcella297.

Kindred.

To Her Kindred by mariage another Ruth, and to them by bloud another Heſter.

Seruants.

To Her Seruants, ſhee was bountifull in their Health; compaſſionate (as Fabiola298) 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, what by the law of kindneſſe in her tongue299, 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 Affection300: 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.

Conſtant vſe of the Meanes of Saluation.

Touching Her ſubmiſſion to the Meanes of Saluation: O what delight ſhee tooke here and in London, 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 Saint Ambroſe) to heare of the Death of any of Gods zealous Miniſters301?

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 in Truro, yea euery place almoſt would ſpeake aloud of her conſtant reading, hearing, meditating on the Word, ſolemne Humiliations, ſolitary conferences with her God, feruent prayers 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.

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 was302. 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 purpoſe303 of her heart not to ſinne in anything; how faithfully ſhe reſted vpon thoſe ſweeteſt304 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, to Die to Sinne, and Liue to Righteouſneſſe.305

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. For No man (ſaith the Preacher) hath power ouer the ſpirit to retaine the ſpirit306. Then ſpeake of her Death I muſt, and yet (to make vſe of S. Ierom's words in a like caſe) Quis poſſit ſiccis oculis Paulam narrare morientem307? Who can relate the Death of the Lady Frances Roberts without ſhedding ſome Teares of Compaſſion, of Deuotion, yea and of Compunction too308? Shee deſerues ſome Teares from vs (Beloued) as well as from the Poore, weeping now and ſhewing the Coats and garments which this Dorcas made for them, while ſhe was with them309.

Thãkfulneſſe for Deliuerance from the Plague.

But to ſtop the current of them a little longer. Begin we with Gods mercifull preſeruation of Her in London from the noyſome Peſtilence; becauſe ſhe acknowledged it (as was meet) with humble Thankfulneſſe310. And then remember, that vpon Her returne home, being ſummoned by Sickneſſe, by and by ſhe ſet her Houſe in order, like Hezekiah; She ſpake to the Hearts of Her Children, Friends, and Seruants, that were then about Her (like Iacob) by putting them in remembrance of Her Departure and their Duties: She hungered and thirſted after the Body and Bloud of Her Deareſt Sauiour, which ſhee receiued with Due Examination311 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.