The Praise of a Godly Woman

She that fears not the Lord, ſets light by Gods anger and her Huſbands[44 - Esth. 1. 12, 17, 20, 22. Eccl. 26. 26. Eſ. 36. 9. & 3. 16. Prou. 30. 33. Eccleſ. 25. 13. & alibi paſſim. Vbi verò timor Dei non eſt, ibi diſſolutio vitæ eſt. S. Aug. de Temp. ſer. 213. tom. 10.], not caring whether they bee pleaſed or diſpleaſed. Shee neglects to plant the feare of the Lord in her childrens hearts, chuſing rather to be an example of wickedneſſe vnto them, and to miſplace them in mariage for ſiniſter reſpects. She brings want of things neceſſary to her family by her waſtefulneſſe, brauery, and idleneſſe. She contemnes her naturall and legall kindred, lifts vp her ſelfe aboue her equalls, diſdaines her inferiours, diſhonours her place by an ouer-loftie or an ouer-baſe and contemptible behauiour in the ſame. She alienates the hearts of Gods people from her, by neglecting the offices of courteſies and helpfulneſſe. She declines and vnderualewes the moſt ſearching meanes of Saluation, the Word, Prayer, Conference, Repentance, Meditation, Sacraments; in a word (according to Saint Ambroſes[45 - Aliud eſt timere quia peccaueris, aliud timere ne pecces. Et ibi eſt formido de ſupplicio, hic ſolicitudo de præmio. Epiſt. 84. tum. 3. Eſt quem timor Dei ligat, qui non expaueſcit ad vultus hominū, ſed ad memoriam gehennalium tormentorum. Et hic quidem peccare non metuit, ſed ardere. S. Bern. de Tripl. Coberent: Vincul. &c. Eſ. 33. 14.] Diſtinction) ſhe feares hell torments, becauſe ſhee hath ſinned, but ſhee feares not Gods diſpleaſure, leſt ſhe ſhould ſinne, and therefore ſhee liues and dies in worldlineſſe, wantonneſſe, pride, hatred, variance, emulations, wrath, ſtrife, reuenge, impatiencie, gluttonie, or ſome ſuch darling ſinne: and tell me (Beloued) if ſuch a woman not beautified and adorned with religion and the feare of the Lord, be worthy to bee praiſed of the Lord? I am ſure the ancient Fathers[46 - Tertul. de Habit. Mulieb. & de Cultu Fœm. tom. 2. S. Cyprian de Diſcipl. & Hab. Virg. to. 2. Greg. Naz. aduerſ. mulier: Ambitiosè ſe ornantes. to. 2. S. Ephræm aduerſ. improbas mulieres tom. 1. if his workes. Riuet. l. 3. c. 21.] declaime bitterly againſt her filthy heart, falſe haire, adulterate paintings, naked breaſts, new-fangled faſhions of ſuperfluous, monſtrous attire: & the holy Scriptures[47 - 2 King. 9. 20, 30, 34. Eſ. 3. 16, &c. & 32. 9, 10, 11. 1 Pet. 3. 3, 4. Matth. 5. 36. & 6. 27. Eccleſ. 25. 13, 19.] vilifie her to her face, threatning her (notwithſtanding all her other ornaments and excellencies of nature, art, policie, preferment,) that without this Feare of the Lord, it ſhall not be well with her, Eccleſ. 8. 13. The Lord will come neare to her to iudgement, he will be a ſwift witneſſe againſt her, Mal. 3. 5. She ſhall leaue her memorie to be curſed[48 - Eccleſ. 23. 26. Prou. 10. 7.], and her reproach ſhall not be blotted out, ſhe ſhall be counted vngodly of all[49 - Eccleſ. 26. 25.], more bitter than death[50 - Eccleſ. 7. 26]. As rottenneſſe in her husbands bones[51 - Prou. 12. 4.], As ſpittle[52 - Eccleſ. 26. 21.], yea As a Dogge[53 - Eccleſ. 26. 25.], and at laſt ſhe ſhall be caſt into hell fire, Saluâ Veniâ, without pardon from God, becauſe (ſaith Tertullian[54 - Sic ergò & ipſi, ſaluâ veniâ in gehennam detrudentur, dum ſaluô metû peccant. De pænit. c. 5. Reuel. 21. 8. & 22. 15.]) ſhe hath ſinned Saluo metû, without any feare of God.

A womā fearing the Lord.

But on the other ſide what perſonall ſufficiency, what ſingular duty is there requiſite in a Woman, either in reſpect of God, or of her huſband, children, kindred, ſeruants, place, and of Gods people, which the life of Grace, the Grace of the Feare of the Lord doth not animate, aduance, and accompliſh? This godly Feare ennobleth Nobilitie, beautifieth Beautie, enricheth wealth, teacheth wit, wiſdome. She that hath this Feare, dare not for her heart, but be loath to offend her huſband, and deny her inferiority[55 - Gen. 3. 16. Eph. 5. 23.33. 1 Cor. 7. 34.], but be an example of godlineſſe to her children[56 - 1 Tim. 5. 10. 2 Tim. 1. 5. & 3. 15. Tit. 2. 4. Deut. 6. 7.], prouide things neceſſary for her ſeruants[57 - Prou. 31. 15, 21. Matth. 8. 6.] both in health and in ſickneſſe; loue her naturall and legall[58 - 1 Tim. 5. 4. Eſth. 2. 7, 10. & 4. 4.Ruth 4. 15. Exod. 18. 7.] kindred, eſteeme her equals aboue her ſelfe[59 - Phil. 2. 3. Rom. 12. 10, 16.], countenance and relieue her inferiours[60 - Iam. 2. 1. 1 Tim. 6. 18.], maintaine the dignitie of her place by all ſuch vertues as may diſcharge the[61 - Titus 2. 3.] ſame; winne the affections of Gods people, to her more and more, by the offices[62 - Luk. 1. 45, 56. Prou. 1. 20 & 5. 20 Gal. 6. 10 1 Tim 5. 10 Iob 6. 14] of courteſies, ſalutations, gifts, viſitations, inuitations and of helpfulneſſe; yea ſhe that feares God, dare not for her heart but Honour them that feare God, Pſal. 15. 4. but keepe her ſet taskes[63 - Gal. 6. 9. Iam. 1. 19.1 Tim. 4. 13.1 Theſſ 5. 17. Luk. 2. 37.Epheſ. 4. 26.Phil. 4. 5. 1 Pet. 3. 4.Luk. 9. 23. & 14. 26.] of hearing, reading, faſting, praying, meditating, moderating paſſionate diſtempers, and of all other gracious exerciſes, of Selfe-deniall[64 - Pſal. 18. 23. & 77. 10. Gen. 39. 9.Prou. 16. 6. & 8. 13.]; ſo that there is not any knowne[65 - Gen. 17. 1. Pſal. 6. 8. & 116. 9.Act. 10. 33. 2 Cor. 6. 17. Iob 34. 21.Prou. 15. 3. & 5. 22.2 Chron. 16. 91 King. 17. 1. Magna eſt cautela peccati, Dei ſemper preſentiam timere.S. Aug. de Temp. tom. 212. tom. 10.] ſinne which ſhe nouriſheth, alloweth, or goeth on in, but quaketh and trembleth at the very firſt thoughts, yea motions and inclinations thereunto, as being in the ſight[66 - Multum enim refrænat homines cōscientia, ſi credamus nos in cōſpectu Dei uiuere, ſi non, tantum quæ gerimus uideri deſuper, ſed etiam quæ cogitamus, aut loquimur, audiri a Deo putamus &c. Lact. de Irâ Dei. c.8.] of an inuiſible God, vnder the perpetuall preſence of his All-ſeeing glorious pure eye, which ſhee will not prouoke to anger by any ſinne, for all the gold that euer the Sunne made, or ſhall make while it ſtands in Heauen[67 - Eſ. 3. 8. 1 Cor. 3. 22. Pſalm. 119. 14.72. 127.162.].

This glorious deſcription of a woman fearing the Lord, is not mine (Bleſſed Brethren) but the Scriptures, wherein I finde; 1. The cauſe of her Feare to be not Selfe-Loue[68 - 2 Tim. 1. 7 & 3. 2.], but the Loue of God; not the ſpirit of Bondage[69 - Rom. 8. 15.]; but the Spirit of Adoption: 2. The Obiect of her feare to be not the precepts of men[70 - Eſ. 29. 13.], but the Commandements of God[71 - Deut. 4. 10. Eſ. 66. 2. Eccl. 12. 13. Prou. 13. 13. Pſal. 119. 161.]: not his Threats only[72 - Pſal. 119. 120. & 52. 6.], but his Promiſes alſo[73 - 2 Cor. 7. 1. Heb. 4. 1. Pſal. 130. 4.]: not his Anger only againſt ſin[74 - Deut. 5. 9], but his Mercy alſo in Chriſt[75 - Hos. 3. 5. Pſal. 33. 18 & 130. 4.]: not his Preſence only, as a Reuenging Iudge[76 - Ier. 5. 22. Act. 10. 2, 33.], but his Forbearance alſo as a louing Father[77 - Mal. 1. 6. Oſ. 3. 5. Hebr. 12. 9.]. 3. The workings of her Feare to be in the heat of temptations and afflictions, not Deſpairing[78 - Ier. 17. 17. Eccleſ. 2. 8.]; but Beleeuing the forgiueneſſe of her ſinnes, not Limiting God to the present danger; but[79 - Pſal. 33. 18. 20.Eccleſ. 2. 7.]waiting for his mercy, not Diſtruſting his Prouidence; but hoping for Good[80 - Pſal. 115. 11. & 56. 3. Eccleſ. 2. 9.]: not Murmuring againſt him; but praiſing Him, and praying vnto Him[81 - 1 Cor. 10. 10.Pſalm. 22. 23. Act. 10. 2.], yea (which is the proper Act of her Feare) not Louing any ſin, but hating and eſchewing all ſin[82 - Exod. 20. 20. Eccleſ. 15. 13. Prou. 8. 13. & 16. 6. 2 Tim. 1. 7. 1 Ioh. 4. 18.Hoſ. 3. 5. Pſal. 97. 10.Ier. 4. 18. & 2. 19.], not out of a ſlauiſh terrour of puniſhment; but chiefly becauſe it is Sinne, an Infinite euill; and becauſe an Infinite Good God, whom ſhe loueth (ſaith Saint Auguſtine) is offended by it, though ſhe ſhould neuer goe to Hell-fire to be puniſhed for it[83 - Verò-Chriſtianus – proficiēdo perveniet ad talem animū, vt plus amet Dominum quàm timeat Gehēnam: vt etiamſi dicat illi Deus, vtere deliciſe carnalibus ſempiternis & quantum potes; pecca, nec morieris, nec in Gehēnam mitteris, sed mecum tantummodo non eris; exhorreſcat et omninò non peccet, non iam vt in illud quod timebat non incidat, ſed ne illum quem ſic amat, offendat. De Catechiz. Rudib. cap. 27. tom. 4. fol. 912.].

II.

The continuance of her Feare.

Laſtly, in the Scriptures I finde Perſeuerance or Conſtancie[84 - Ierem. 32. 39, 40. Deut. 4. 10. Prou. 23. 17. & 14. 2. 1 Tim. 2. 15.] to be euer an inſeperable Attendant vpon her Feare! For ſhe is not one that hath not yet taſted of this ſauing Grace, or elſe not continued in the ſame; but ſhe is a woman for the preſent, Timens Dominum, Fearing the Lord. You ſhall neuer finde Her otherwiſe, than (as God would haue her) In the feare of the Lord all the day long, Prou. 23. Fearing and keeping his Commandements alwaies, Deut. 4. Doing her Husband Good and not euill all the daies of her life, verſe the 12. of this Chapter.

It is true indeed, as Feare is oppoſed to Diffidence, Luke 1. So ſhe ſerves God without a Diſtruſtfull Feare all the daies of her life; becauſe of Gods continuall preſence with Her[85 - Matth. 28. 20 Eſ. 43. 1, 2.], continuall mercy towards Her[86 - Ier. 14. 9. Lam. 3. 22, 23.], continuall power[87 - 2 Cor. 12. 9. Eſ. 26. 4. & 45. 24.Psal. 121. & 35. 24. Rom. 8. 26.] ouer Her, in Strengthening, Helping, and Vpholding Her, Eſai. 41. 10. But yet as Feare is oppoſed to Negligence, ſo ſhe ſtill feares God, leſt ſhe ſhould be ſecure by reaſon of his Power which is inuincible[88 - Matth. 10. 28.Deut. 28. 58.]; of his Wiſdome, which is infallible[89 - Eſai. 29. 15, 16.Pſal. 50. 21.]; of his Mercy, which is compaſſionate[90 - Eſai. 43. 25. & 63. 9. & 49. 13, 15.]; and of his Iuſtice, which is inflexible[91 - Eſai. 42. 14.].

It is as true alſo (which Gerſon and others haue obſerued[92 - De diuerſis tentat. Diaboli, part 3. Mr. Greenham 5. part, among his Rules for an Afflicted minde.]) that many times a Deuout Soule is ſo diſquieted with a ſlauiſh Feare of the Aduerſary; that ſhe feares leſt ſhe hath not any true Feare of Gods Maieſtie; but yet (B. B.) ſay the Pelagian what hee can to the contrary, ſuch is the Euerlaſtingneſſe of Gods Loue[93 - Eſai. 54. 8, 9, 10. c. 49. 15. Ier. 31. 3. 36. c. 33. 20, 21.Ioh. 13. 1. Rom. 8. 38, 39. Mat. 12. 20.Eſai. 42. 3.], Mercie[94 - Pſalm. 103. 17.2 Sam. 7. 15.], and Couenant[95 - Pſal. 89. 28, 34.Eſai. 55. 3. c. 59. 21.Ier. 32. 40.], the Vnconquerableneſſe of his Power[96 - Ioh. 10. 29. Iude verſ. 24. 1 Pet. 1. 5.Eſai. 26. 4. Pſal. 80. 17.Manus Dei eſt iſta, non noſtra vt non diſcedamus à Deo, manus inquā eius eſt iſta, qui dixit, Timorem meum dabo in cor eorū &c. S. Aug. de Bono perſeuer. c. 7. to. 7. Ier. 32. 27.], the Immortality of his Word[97 - 1 Pet. 1. 23. 1 Ioh. 3. 9.], the Certaintie of his Promiſes[98 - Epheſ. 1. 13. Numb. 13. 19. Ioſ. 21. 45. 1 Ioh. 5. 10.Hebr. 7. 27. c. 11. 11. Rom. 4. 21. 1 Cor. 1. 9.], the Efficacie of Chriſts Spirit[99 - Eſai. 59. 21. Epheſ. 1. 13, 14. c. 4. 30. Ioh. 14. 16, 17. 1 Ioh. 2. 27.]; Prayer[100 - Luke 22. 32. Ioh. 17. 15, 20. Rom. 8. 34. Hebr. 7. 25.], Merits[101 - 1 Pet. 1. 2, 3, 4, 5.1 Ioh. 5. 4, 18.], and of Faith in them[102 - 1 Pet. 5. 9. Epheſ. 6. 6. Matth. 16. 18.]; yea ſuch is the durable vigour of this ſauing Grace of the Feare of the Lord[103 - Ierem. 31. 40. Perſeuerantiam enim promiſit Deus, dicens: Timorem meum dabo in cor eorum vt à me non recedant. Quod quid eſt aliud quàm talis ac tantus erit Timor meus, quem dabo in cor eorum, vt mihi perſeuerantèr adhæreant? Idem de Bono Perſeuer. c. 2. tom. 7. Rom. 11. 29.], that being once rooted by God, (as Saint Auguſtine vrgeth) it cannot be remoued; but through it we may perſeueringly adhere vnto God according to his promiſe: I will put my Feare in their hearts, that they ſhall not depart from me, Ier. 32. 40. with Pſal. 80. 17. She then that truely hath this Feare, doth ſo feare the Lord in Loue, and loue him in feare[104 - Abſit enim vt timore pereat amor, ſi caſtus eſt timor. S. Aug. in Pſal. 119. tom. 8.], that as in the midſt of Gods not Conſuming, but Conſummating Anger (for ſo Saint Auguſtine[105 - Eſt ira conſummationis, & eſt ira cōſumptionis, (nam omnis Vindicta Dei, Ira dicitur) ſed aliquando ad hoc vindicat Deus, vt perficiat: aliquando ad hoc vindicat, vt damnet. Idem in Pſal. 58 to. 8. ſ. 599.] calls Gods Anger towards the Godly) ſhee can ſee the yerning and relenting Bowels of a Compaſſionate Father, ſo in the height of Satans Terrifying iniections, ſhe can ſhunne and abhorre Gods Diſpleaſure[106 - – Qui glutine Deo conglutinatur, id eſt charitate … terribilius & horribilius ipsâ Gehenna iudicat, in re leuiſſima vultū omnipotentis scientèr offendere.S. Bern. de Tripl. Coharen. Vincul.], more than all other miſeries of Puniſhments, and therefore in what ſtate ſoeuer ſhe be of Conſolation or Deſertion, ſhee is ſtill the ſame Woman, Timens Dominum, Fearing the Lord.

Thus wee haue ſeene who ſhe is, who ſhall be praised, lest we ſhould praiſe Her vnawares, whom we ſhould not praiſe. And now it were good we did thinke a little better on the Reaſon, why ſhe ſhall be praiſed, euen becauſe ſhe is ſuch a woman fearing the Lord.

The Reaſon.

For if any thing, ſo rare and excellent a Grace as the Feare of the Lord is, ſhould moue vs to affect it, and labour for it, eſpecially being found in so weake a Veſſell as a Woman is[107 - 1 Pet, 3. 7. Vir itaq, nominatus eſt, quòd maior in eo Vis eſt quàm in fœmina, & hinc Virtus nomen accepit. Item Mulier à mollicie eſt dicta … velut Mollier. Lact. de Opſ. Dei. cap. 12.]. For I could tell you, there are more Michals[108 - 1 Sam. 18. 21. & 25. 41.] than Abigails[109 - 2 Sam. 6. 16, 20.], more Iezebels[110 - 1 King. 21. 7. 2 King. 9. 22, 30.] than Sarah's[111 - 1 Pet. 3. 6.], more proud Vaſthy's[112 - Eſth. 1. 12.], than humble Eſthers[113 - Eſth. 8. 5.], more Fearefull women, than Women Fearing the Lord; and therefore the rarer ſuch Phœnixes are (as S. Ierom calls them[114 - Optima fœmina rarior eſt Phœnice. Malarum fœminarū tam copioſa ſunt examina &c. S. Ier. epiſt.]) not One to be found by wiſeſt Salomon[115 - Eccleſ. 7. 28. Prou. 3. 10.], among a Thouſand, greater is her praiſe that feareth the Lord[116 - Laus tantò maior deferri ſolet, quantò eſt bonum rarius quod exigit Laudem. S. Aug. lib. 1. de Ciuit. Dei. cap. 28. tom. 5.].

Then I muſt tell you, that euery Feare is not commendable. Not that Feare which is Hypocriticall, for this is Superſtition, when men feare the Feare of Idolaters[117 - Eſai. 8. 12 Col. 2. 20.]. Not that feare which is Worldly, for this is wicked ſelfe-Loue, when men feare Men[118 - 2 Tim. 3. 2. Mat. 10. 28. Quis animæ Dominator, niſi Deus ſolus? Quis iste, niſi ignium comminator? … Illi potius metum conſecandū &c. Tertul. aduerſ.Gnoſt. c. 9. tom. 3.], Loſſe of Goods, Fire and faggot, more than God the Onely Soueraigne Commander of the Soule, the Only Dreadfull Threatner of euerlaſting Burnings. Nor that feare which is Seruile[119 - Timor Seruilis nō eſt Virtus, quialicet mala declinari ſaciat: non tamen hoc ſacit benè, id eſt ſaudibilitèr; immo ilitèr et brutalitèr, videlicet ſolo metæ feræ, ita enim occupat animum & intentionam timentis, oraculos cordis ad ſolam pœnæ euaſionem habeat &c.Paris. de Virtutibus, fol. 81. lit. H. & Paludan. l. 3. d. 34. q. 3.] or adulterate[120 - – Coniun quæ adulterinum animū gerit, etiam ſi timòre viri non adulterium perpetrat: tamen quod deeſt aperi, ineſt voluntati, Caſta verò alitèr timet: nam & ipſa times virum; ſed caſtè. Deniq, timet illa, no vir inſeſtus adueniat, ista ne offenſus abſcedat. S. Aug. epiſt. 120. c. 21. to. 2.], for this is no Vertue (proues Pariſ.) when men feare the Euill of Puniſhment only; not the Euill of Sinne, as an Adultereſſe feares the Comming home of her Huſband; but feares not the Committing of Adultery. Nor is that feare commendable, which is Diſtruſtfull or Immoderate like Ruben (as Gerſon[121 - Ruben violat Balamdum nimium grandis effectus eſt, quia timor ſi ſimius eſt, dum ſe cuſtodire nititur, format inutiles imaginationes, quibus ſe connoluens à ſalutaribus impeditur. Tract. 10. ſuper, Magnificat. part 3.] alludes) growen great, and lying with Bilhah, for this is Infidelitie when men tie Gods Grace to preſent deliuerance out of danger, without a Beleeuing and waiting Spirit for his Mercie, Eſai. 28. 16.

But the Feare for which a Woman ſhall be praiſed, is informed by Wiſdome, inſtructed by Vnderſtanding, directed by Counſell, ſtrengthned by Might, gouerned by Knowledge, adorned with Pietie, as Saint Ambroſe collects out of the eleuenth of Eſay[122 - Lege Eſaiam: vide quantia ſubiecerit timorem vt faceret irreprehenſibilam & bonum Timorem. Spiritus inquit Sapientia &c. Talle Timori Domini iſta & eſt irrationabilis & inſipiens Timor, vnus ex illis: Foris pugnæ, intus Timores. In Pſal. 118. Ser. 5. tom. 4.]. It is a Faithfull feare truſting in God[123 - Pſal. 115. 11. & 147. 11. Eſai. 50. 10.], and making Him her Feare, Eſai. 8. 13. and her Hope too in the Day of Euill, not without this feruent Prayer vnto Him then: Be not thou a Terrour vnto me, Ier. 17. 17. A chaſt and Cleane Feare[124 - Pſal. 19. 9], Cleanſing from all filthineſſe of the fleſh and Spirit.[125 - 2 Cor. 7. 1.] A Reuerent and Godly Fear[126 - Hebr. 12. 28.], Preparing the heart, Humbling the Soule in Gods ſight[127 - Eccleſ. 2. 17. & 21. 6.], Trembling at his Word[128 - Eſai. 66. 2. Eccle. 2. 15.], not Diſobeying it, Eſchewing[129 - Iob 1. 1.] euill, Working righteouſneſſe and Giuing much almes[130 - Act. 10. 35, 2, 31.Eccleſ. 25. 1.]. A Bleſſed Feare it is[131 - Pſal. 112. 1. & 128. 1.], Bleſſing them that haue it, Bleſſing the Lord that giues it, Praiſing Him and ſaying: That his Mercy endureth for euer[132 - Pſal. 135. 13. & 118. 4 & 22. 23.].

Laſtly, it is an Euerlaſting Feare, euer encreaſing[133 - 1 King. 18. 3. 12.Tob. 14. 4.], and Enduring for euer[134 - Pſal. 19. 9. Reuel. 7. 10, 11 & 19. 1, 3, 4, 5, 6.], though not in reſpect of the Act of Declination or eſchewing of ſinne[135 - Bonau. lib. 3. d. 34. q. 3. p. 89. Tho. Aquin. II q. 79. a. II], becauſe in Heauen there is no feare of ſinning[136 - In cœlo, vbi non eſt peccatum Gloria eſt & perpetua laus & indefeſſæ præconia. S. Ierom. ad Therdoram. Epitaph. Lucinij. Timorem Offenſa & Timorem Pœnæ. Gloria Timorem Patriæ propter coram imperfectionem nō paritur. In tuto enim erimus et ȃ pœnæ et ab offenſa. Pariſ. de Virtutibus, lit. A. F.]; yet in reſpect of the Act of Celebration or Reuerencing God, becauſe there the Saints doe nothing elſe; but ſtill Giue Glory to Him, and Worſhip Him with humble Acknowledgement of their owne Vnworthineſſe, Pſal. 19. 9. with Reuel. 4. 10. 11.

The Excellencie of Godly Feare.

Now (Honourable and Beloued) though I haue ſet nothing at all beſides this Heauenly Manna before your eyes; yet your full Soules muſt not Loath it. For if that only is to be praiſed which is excellent[137 - Laudare plus eſt quàm probare & prædicare. Nam Laudamus id quod excellit &c. Auſo. Popma de Differen. Virt. l. 3.], then (by your leaue) I muſt ſtand ſomewhat longer vpon the Excellencie of this Feare, before a Woman can be praiſed that hath it.

I demand then what doe you count Excellent? Riches, Honour, Life. Why, theſe are neuer well gotten, nor well kept; but by the Feare of the Lord. So ſaith Salomon, By the feare of the Lord are Riches and Honour, and Life[138 - Prou. 22. 4. & 19. 23. Eccleſ. 1. 11, 12. & 23. 27. & 40. 26, 27. & 10. 20, 22.]. Say what you will, it muſt needs be an Excellent thing wherwith Chriſt Ieſus Himſelfe was Filled, and that was with The Spirit of this Feare, Eſai. 11. 2.[139 - Inter Laudes meas & illa eſt eximia: quod ipſum Chriſtum Dominū Apothecam, immo fontem Gratiarum omnium & Virtutum replere dictus ſum &c. Pariſ. de Moribus, fol. 99. Lit. P.]. An excellent thing which God Himſelfe so earneſtly deſires to be ſtill in vs, and that is this Feare. O (ſaith He) that there were ſuch an Heart in them, that they would feare me, and keepe my Commandements alwaies[140 - Deut. 5. 29.], which is indeed the whole Dutie of Man[141 - Eccleſ. 12. 13. Deum time – Ergo ſi hoc eſt omnis Homo, abſq, hoc Nihil omnis Homo. Serm. 20. in Cant.]; without which (Saint Bernard concludes) Euery man is Nothing. He is not a Man (reaſons a Schoole-man[142 - Vſus enim humani animi pendet à Timore conspictus Diuini tanquam à primi regula. Caiet. in Eccleſ. c. 8 13. v.]) but the Shadow of a Man; becauſe He imployes not his Soule to that noble End for which he had it, namely, to be ſquared and ruled by the feare of the Lord: without which no man can ſo much as Begin to be wiſe, becauſe this Feare is the Beginning[143 - Prou. 9. 10. Iob 28. 28.]of wiſdome, nor ſo much as Begin to Loue God, becauſe this Feare is the Beginning of the Loue of God[144 - Eccleſ. 25. 12.]. It is the Salt (alludes Bleſenſis) that muſt be in euery Sacrifice[145 - Leuit. 2. 13. Pet. Bleſ. ſer. 36. p. 430.], in euery Worke we doe, ſo that there is no Seruing God, no Reioycing in Him[146 - Pſal. 2. 11.], no heartie Repenting[147 - 2 Cor. 7. 11. Eccl. 21. 6.], no Chaſt Conuerſing[148 - 1 Pet. 3. 2.], no Perfecting Holineſſe[149 - 2 Cor. 7. 1.], no Working out our Saluation, but with Feare and Trembling[150 - Philip. 2. 12.]; nay there is no Saluation, no Bleſſedneſſe without Continuing in this Feare[151 - Eccleſ. 2. 10. 1 Tim. 2. 15.], Prou. 28. 14. Againe, is not that Excellent, that will make vs more Excellent than our Neighbours[152 - Prou. 12. 26.Eccleſ. 15. 5.], that will Exalt vs aboue them, that will keepe our hearts from Hardning[153 - Prou. 28. 14.], our Houſes from Ouerthrowing[154 - Eccleſ. 27. 3.]? but nothing can doe this; but this Feare of the Lord. This feare (ſaith Pariſ.[155 - Ego ſum Tempeſtas ad liberationem & ſalutem, Terræmotum ſpiritualem in corde humano faciens, et omnia Diabolica ædificia in co ſubuertens et diſcutiens ab codem. Pariſ. de Moribus fol. 99. lit. F.]) can cauſe a ſpiritual Earth-quake in a mans Heart, able to ouerthrow all the Deuils ſtrongeſt holds, any[156 - Prou. 8. 13. & 16. 6. Pſal. 119. 6, 36. 117. 128. v.Iam. 2. 10. Pſal. 86. 11.] Boſome-ſinne, be it neuer ſo pleaſing and profitable, by reaſon of that Contrarietie and Oppoſition[157 - Sed aiunt quidā: Satis Deum habere ſi corde & animo ſuſpiciatur, licet actu minus fiat. Itaq ſe ſaluo metu et fide peccare; hoc eſt Saluâ caſtitate, matrimonia violare, Saluâ pietate, parēti venenum temperare. Tertul. de Pœnit. c. 5. tom. 2.] that is betweene Lying in any Sweet Sinne, and Liuing in Gods Feare and Fauour, as you may ſee, Leuit. 25. 36.

Laſtly, this is an Excellent Feare, becauſe it is A fountaine of Life[158 - Prou. 14. 27.]: wherefore? To driue away Sinnes[159 - Eccleſ. 1. 21.], Sinnes which haue beene committed by Repentance (ſaith S. Bernard) and Sinnes whereto we are Tempted, by Reſiſtance[160 - Timor Domini expellit peccatum, ſine quod iam admiſſum eſt, ſine quod tentat intrare. Expellit ſanè illud quidem pœnitende, hoc Reſiſtendo. Serm. de Diuerſ. Affect.]; 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 Deaths[161 - Eccleſ. 1. 13.]; and which is more, Such an Excellent Feare as will make vs Not feare, nor be afraid[162 - Eccleſ. 34. 14. Exod. 20. 20.Prou. 1. 33. & 19. 23. Pſal. 27. 1, 2, 3. & 34. 4. – Auferendi ſunt metus, ſed ita, vt hic ſolus relinquatur, qui quoniam legitimus ac verus eſt, ſolus efficit, ut poſſint cætera omnia non timeri, Lact. de Vero Cultu. l. 6. c. 17. Qui enim Deum veracitèr timet, nihil terrenum & caducum timet, immo ex ipſo Timore Dei, ipſis Timoribus ſupereffertur. Bonau. lib. 3. d. 34. q. 1. p. 62.]. Whereupon Saint Auguſtine[163 - De Temp. Serm. 214. tom. 10.] 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 reaſon[164 - Nam qui præſumit, minus veretur, minus præcauet, plus periclitatur &c. De Cultu Fæm. cap. 2. & de Pænit. cap. 6. – Volo te timere & non timere, præſumere & non præſumere, timere vt pæniteas, non timere vt præſumas. Porro præſumere ne diffidas, non præſumere ne torpeſcas.Ber. cp. 87. ad Oger.], 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 Saued[165 - Prou. 4. 23. Ier. 4. 14, 18. & 16. 10, 11, 12. Eſ. 55. 7.Mat. 15. 19. Nec ſufficit non egiſſe aliquid impium, ſi mēte cogitatur impietas.S. Hilar. in Pſal. 65. fol. 424.], Ier. 4. 14.Qui ſolicitus eſt, is verè poterit eſſe ſecurus: He that is not ouer-bold on his owne ſtrength[166 - Prou 28. 26. Rom. 7. 18. & 11. 20.]; but confident in Christ[167 - Phil. 4. 13. 2 Tim. 2. 1. & 4. 18. Eph. 6. 10. 2 Chron. 16. 8, 9. et. 20. 12. Deut. 6. 3, 4. Quicquid eſt circa te vel in te unde poſſis præſumere, abjice à te, & tota præſumptio tua Deus ſit, illius indigens eſto, vt implearis &c. S. Aug. in Pſal. 85.], 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 heart[168 - Pſal. 66. 18. 1 Pet. 3. 15. Ez. 33. 31. Pſal. 24. 4Iam. 4. 8. Heb. 10. 22. Redi ad te, intus tibi eſto iudex. Ecce in cubiculo tuo abſcondito, in ipſa vena intima cordis tui vbi tu ſolus es, & ille qui videt; illic tibi displiceat iniquitas, vt placeas Deo… Parum eſt in vultù, parum est in lingua, in corde noli respicere, id eſt, noli diligere, noli acceptare.Idem in Pſal. 65. to 8.], 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 iudgement[169 - De cultu Fæm. cap. 2. to. 2.]) may be truely ſecure of Perſeuering in Grace here; and of being Glorified hereafter[170 - 2 Theſſ. 3. 3. 2 Tim. 2. 19. Ioh. 15. 16.Luke 10. 20. Ioh. 16. 22. & 10. 28, 29. v. Pſal. 35. 5. & 125. 1. Prou. 10. 30.], 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 them[171 - Pſal. 34. 9, 10.Eccleſ. 40. 26, 27. & 1. 16.]. 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 Treaſure[172 - Prou. 15. 16.]? 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 Couenant[173 - Pſal. 25. 14.] of life and peace[174 - Mal. 2. 5.], Teach you the way that you ſhall chuſe[175 - Pſal. 25. 12.], Haue a Booke of remembrance written before Him for you[176 - Mal. 3. 16.]: Hee will Ariſe vnto you the Sunne of Righteouſneſſe with healing in his wings[177 - Mal. 4. 2.]: He wil hide you in his preſence from the pride of men[178 - Pſal. 31. 20, 21.], Keepe you ſecretly in a Pauilion from the ſtrife of tongues, Deliuer you in Temptation euen againe[179 - Eccleſ. 33. 1.]; yea He will take pleaſure in you[180 - Pſal. 147. 11.], Pitie you as a Father doth his children[181 - Pſalm. 103. 13.Mal. 3. 17.], Fulfill your Deſire, Heare your crie and ſaue you[182 - Pſal. 145. 19.]. 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 Contending[183 - Prou. 28. 4 & 24. 24. & 17. 15. Eccl. 10. 23, 29. Tho. Aquin. 22. q. 115. a. 2. Corp.] 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 Ierom[184 - Ego carnis bona quæ ſemper & ipſe contempſit, in animæ laudibus nō requiram – ad Heliodor. Epitah. Nepot.] calls them) the Good endowments of the fleſh, can priuiledge him from a Curſe, if ſo be, he praiſe her without or aboue[185 - Prou. 27. 14. Vox autem grandis, laus excedens menſurā Meritorum hîs intelligetur – Pariſ. de Moribus. fol. 123. lit. M.] her Deſerts, Prou. 27. 14. Onely the feare of the Lord, with the excellent fruits thereof, is Gods Gift[186 - Eſ. 26. 12. 1 Cor. 15. 10. & 12. 6.Phil. 2. 13. Ier. 32. 40.], for which (ſaith Fulgentius[187 - Laudari in bonis operibus debes; ſed in eo quod operaris, hominū laudes expectare non debes – Deus Laudetur in operibus tuis. De ſtatu Vidu. ad Gallam epiſt. 2. Si qua ſane in Sanctis digna laude vel admiratione intueor, clará luce veritatis diſcutiens, profectò reperio Laudabilem ſiue Mirabilem alium apparere atque alium eſſe, & Laudo Deum in Sanctis eius. S. Bern. Ser. 13. in Cant.]) 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 - 1 Pet. 3. 4. Enimverò quis non animæ dabit ſummam omnem, cuius nomine totius Hominis mentio titulata eſt. Tertul. de Anima. cap. 13.] 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 Ierom[189 - … Nihil in illâ laudabo, niſi quod proprū eſt. S. Ierom ad Princip. And ſo of Paula he ſaith. Nihil laudabimus niſi quod proprium eſt & de puriſſimo ſanctæ mentis fonte profertur. Id. ep. ad Euſtoch. Nam cum omnia opera ſua laudauerit Deus, cœlum, terram &c. vbi ad Hominē vētum eſt, ſolus non videtur eſſe laudatus propter quem omnia generata ſūt. Quæ igitur cauſa eſt, niſi fortè ea, quia alia in ſpecie ſunt, Homo in occulto? quia aliorum Gratia foris, huius intus eſt. Aliorum in Natiuitate, huius in Corde. – Ideo ergò homo non antè laudatur, quia non in forenſi pelle, ſed in interiore Homine antè probandus, ſic prædicandus eſt. S. Ambros. Inſtit. Virg. cap. 3. tom. 1.] 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 perſon[190 - 2 Ioh. 1. 1.Hebr. 13. 1. Epheſ. 5. 25.]. 2. Higheſt eſtimation of Gods abundant graces in Her[191 - 1 Theſſ. 5. 13.]. 3. Frequent Commemoration of them[192 - Mark. 14. 9. Pſal. 112. 6.]. 4. Moderate Lamentation at her Death[193 - Gen. 23. 2. Ioh. 11. 33, 35.1 King. 14. 13. 1 Theſ. 4. 13. Eccleſ. 22. 11, 12 & 38. 16, 17.]. 5. Solemne Funerals according to the Dignitie of her place[194 - Act. 8. 2. 2 Chron. 32. 33.]. 6. And aboue all, with preciſe imitation of her excellent Vertues[195 - Iam. 5. 10. Hebr. 12. 1. & 13. 7. 1 Cor. 11. 1.]. All this Honour God allowes Her, that honours Him with His Feare[196 - 1 Sam. 2. 30. Deut. 26. 19. Ioh. 12. 26.Eſai. 8. 13. Timor Hominis, Dei Honor eſt. Tert. de Pœnit. c. 7]. But becauſe all Praiſe is properly in Words (as the Schoole-man teacheth[197 - Tho. Aquin. 22. q. 103. a. 1. ad 3.]) and better words ſhee cannot haue to praiſe Her, than God himſelfe ſpeakes[198 - Pſal. 12. 6.], 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 Excellent[199 - Pſal. 16. 3.], Hidden Ones[200 - Pſal. 83. 3.]: for one of his Iewels, which hee will make vp[201 - Mal. 3. 17.]: for His Daughter[202 - 2 Cor. 6. 18,], His Siſter[203 - Cant. 4. 9.], His Mother[204 - Matth. 12. 50.], His Spouſe[205 - Hoſ. 2. 19.], His Loue[206 - Cant. 2. 10.], His Doue[207 - Cant. 2. 14.], His Faire[208 - Cant. 2. 13.] one, as Faire as the Moone, as Pure as the Sun[209 - Cant. 6. 10.]: 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 Roe[210 - Prou. 5. 19.], the Deſire of his eyes[211 - Ezek. 24. 16.Eccleſ. 36. 22.]; An Helpe like vnto Himſelfe[212 - Gen. 2. 18.Eccleſ. 36. 24.]; His Companion[213 - Mal. 2. 14.]; for A Pillar of reſt[214 - Eccleſ. 36. 24.], ſo that He ſhall haue no need of ſpoile[215 - Prou. 31. 11.]; for a Good Portion[216 - Eccleſ. 26. 3, 23.], a ſpeciall Fauour[217 - Prou. 18. 22.] and Gift of the Lord[218 - Eccleſ. 26. 14.]; a Double Grace[219 - Eccleſ. 26. 15.], Doubling the number of his Daies[220 - Eccleſ. 26. 1.], Fatting his bones[221 - Eccleſ. 26. 13.], and making him knowne in the Gates, when he ſitteth among the Elders of the Land[222 - Prou. 31. 23.]: for a Tower againſt Death vnto him[223 - Eccleſ. 26. 22.]: A greater Bleſſing vnto him than either Houſe or Inheritance[224 - Prou. 19. 14.], Aboue children and the Building of a Citie to continue his Name[225 - Eccleſ. 40. 19.], yea for a Crowne vnto her Huſband[226 - Prou. 12. 4. Non annulus, non torques aureus, non monile, ſed Corona. Cartw. in Prou.], 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 Princes[227 - Pſal. 21. 3. Eſth. 2. 17]) 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 Lord[228 - Eccleſ. 25. 10.], None greater than ſhe, not Great Men, nor Iudges, nor Potentates[229 - Eccleſ. 10. 24.]: Her Grace is aboue Gold[230 - Eccleſ. 7. 19.]. Her Price is farre aboue Rubies[231 - Prou. 31. 10.]. Her Continent minde cannot be valewed[232 - Eccleſ. 26. 14. 15.], and by reaſon of Her, her Huſband is a Bleſſed Man[233 - Eccleſ. 26. 1.], Not like other men[234 - Eccleſ. 36. 23. Sine Muliere igitur Homo non habet Laudem, in Muliere prædicatur, &c.S. Ambros. Inſtit. Virg. cap. 3. tom. 1.].

To Her Children ſhee ſhall be Commended; becauſe by her they haue a place of Refuge[235 - Prou. 14. 26. & 11. 22.]; by Her they haue good meanes to bring and continue true Honour vpon them[236 - Deut. 5. 29. Pſal. 112. 2.], and if They (the Fruit) be a great Bleſſing[237 - Pſal. 127. 3.] (as it is to haue Iſſue by ſuch a One) what is the Root that beareth it[238 - Pſal. 128. 3.]?

But I muſt haſten: How ſhall ſhe be Praiſed in reſpect of her Parents? euen as Rachel[239 - Gen. 29. 9.] for doing ſeruice to them as to her Maſters (the true propertie of one that feareth the Lord[240 - Eccleſ. 3. 7.].) In reſpect of her kindred by mariage, as Ruth, louing them[241 - Ruth. 4. 15.], Dealing kindly with them[242 - Ruth. 1. 8.], and Cleauing vnto them[243 - Ruth. 1. 14. & c. 2. 11]. 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 Him[244 - Eſth. 2. 20.], who was exceedingly grieued at his Griefe[245 - Eſth. 4. 4.], and procured the Enlargement and Deliuerance of her kindred with her Feaſts[246 - Eſth. 4. 16.], her Teares[247 - Eſth. 8. 3.], and the Hazard of her Life[248 - Eſth. 4. 11, 16.].

In regard of her Seruants alſo, ſhe ſhall be commended becauſe ſhe Buildeth her Houſe[249 - Prou. 14. 1.]: Shee is like the Merchants ſhip, She fetcheth her food from farre[250 - Prou. 31. 14.], She giueth meat to her Houſhold[251 - Prou. 31. 15.], She cloatheth them all with Scarlet[252 - Prou. 31. 21.], and Shee looketh ſo well to their waies[253 - Prou. 31. 27.], that As the Sunne when it ariſeth in the high Heauen; So is her beautie in the Ordering of her Houſe[254 - Eccleſ. 26. 16.].

Laſtly, becauſe all the Eſſentiall Glory and Faireneſſe, which is to bee found in the whole Church, The Woman cloathed with the Sunne[255 - Reuel. 12. 1.], as that of Iuſtification & Sanctification &c. belongs to euery Member of the Church[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.], 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 Mirrhe[257 - Cant. 5. 5.]: as the Curtaines of Salomon[258 - Cant. 1. 5.]; As a Lilly among thornes[259 - Cant. 2. 2.]; A Garden incloſed: A Spring ſhut vp. A Fountain ſealed[260 - Cant. 4. 12.].

But when ſhall ſhee haue all this Praiſe and of whom? Not by and by, nor of Euery one[261 - Luk. 6. 26. Eccleſ. 15. 9.], 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 for[262 - Eſay 28. 16. 30. 18. 40. 31. 64. 4.Heb. 10. 36, 37, 38.Hab. 2. 3, 4.], 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 - 1 Cor. 4. 5.]. Then at his Appearing[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.], 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 - 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.]) 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 - Act. 12. 21.], 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 - Arrian. Epict. l. 3. c. 2.].

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 - 1 Cor. 11. 1, 22], 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 propertie[269 - 2 Kings 9. 11.Act. 24. 5. & 26. 24.Neh. 6. 13.] 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 - Tert. Apolog. c. 7. &c. Arnob. aduerſ. Gent. M. Fælix in Octau.]; but as Saint Ierome thanks God that He was counted worthy to be hated of the world[271 - Gratias ago Deo meo, quod dignus ſum, quem mundus oderit. S. Ierom. Aſellæ.]; 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 - 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.] 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. 5.], 1 Cor. 4. which is the beſt praiſe, when all is done[274 - 2 Cor. 10. 18.Iob. 12. 43.], 2 Cor. 10. Yea (Beloued) that you may not count the Lord ſlacke concerning his promiſe[275 - 2 Pet. 3. 9.], Saint Iames tells you, This comming of the Lord draweth neere[276 - Iam. 5. 8, 9.]: Behold the Iudge ſtandeth at the doore, He is readie to iudge the Quicke and the Dead (ſaith Saint Peter[277 - 1 Pet. 4. 5.]) 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 - Mat. 25. 34, 41.]: 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 - Prou. 31. 28, 29.]: or ſhould the Godly ceaſe to praiſe Her, which they will neuer do either here or in Heauen[280 - Cant. 6. 9.]. Here Her remembrance is ſo ſweet in all their mouthes, that they ſay:[281 - Eccleſ. 39. 10.Eccleſ. 44. 15.Eccleſ. 49. 1.] 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 - Eccleſ. 46. 11, 12.]: 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 - Reuel. 4. 13.], and Accepting of her[284 - Gen. 4. 4. Act. 10. 35. 1 Pet. 2. 5.], and Them, by Chriſt Ieſus[285 - Hebr. 13. 15.], Hee himſelfe will praiſe Her, that hath made Him Her Feare[286 - Eſai. 8. 13.], Her praiſe[287 - Deut. 10. 21.], 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 - Matth. 25. 21.]. 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 - 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.].

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 - Quid agimus anima? cur ad mortem eius venire formidas? – S. Ier. Epitaph. Paulæ.Epiſt. ad Principiam.Gal. 3. 28.]; 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 Veſſell[291 - 1 Pet. 3. 7.], 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 - Eſai. 33. 6. 2 Cor. 4. 7.], yet Gods ſtrength was made perfect in her Weakneſſe. And it is S. Ieroms rule[293 - – Non conſiderantes Holdam & Annam ac Debboram, viris tacētibus prophetaſſe, & in ſeruitute Chriſti nequaquam differentiam Sexuum valere; ſed Mentium.S. Ierom. Euſtoch.], 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.