The Praise of a Godly Woman

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 ſcoffing Iſhmael.

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 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. Ambroſe[265]) 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 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 (as Arrianus reports) it grew greater than two Cubits[267].

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 Corinthians[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 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.

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 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 Saint Ierome thanks 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 (as Paulinus[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 count the Lord ſlacke concerning his promiſe[275], Saint Iames tells you, This comming of the Lord draweth neere[276]: Behold the Iudge ſtandeth at the doore, He is readie to iudge the Quicke and the Dead (ſaith Saint Peter[277]) 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 wickedneſſe[278]: 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 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; and Let 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 haue Her workes follow her to Heauen[283], and Accepting of her[284], and Them, 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 her owne praiſe, in Glorifying God, than in her owne Glorification[289].

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 Paula[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.

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 Veſſell[291], 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 Veſſell[292], yet Gods ſtrength was made perfect in her Weakneſſe. And it is S. Ieroms rule[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.

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

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 Profeſſour[295] 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 Spirit[296].

To Her Parents, ſhee was another Rachel, another Marcella[297].

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

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

To All, Her whole Deportment was ſo Louely, ſo ſweet, what by 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.

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.

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 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 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.

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, 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.

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 ſpirit[306]. 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 morientem[307]? Who can relate the Death of the Lady Frances Roberts without 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 this Dorcas made for them, while ſhe was with them[309].

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 Thankfulneſſe[310]. 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 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.

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.

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 paſſion in 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 with Dauids example, 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].