The Praise of a Godly Woman

THE PRAISE OF A Godly Woman.

PRaise is a Debt (saith Gregory Nazianzen ) and it must be paid, not to men alone, but to women also; yet not to every woman, be she never so noble, witty, wealthy or fair , vnlesseshe be godly withal: For favor is dece •• full, and beauty is vain; but a woman that feareth the Lord, she shall be praised.

A promise this is and affirmative, and an affirmative promise hath two parts in it. The first is the Partie to whom it is made, and she is Multer timens Dominum, A woman that feareth the Lord, which is also the reason why she shall be praised: even because she is a woman fearing the Lord. The second is the thing promised, and that is Laudabitur, she shall be praised.

In the former, [ I] it is not enough that she is a woman, because every woman is not Timens, one that Feareth, nor sufficient that she Feareth; because every woman that feareth is not Timens Dominum, one that feareth the Lord; but she that shall be praised, is all three. 1. A woman by nature , where the weaker her sex is, the more she shall be commended. 2. By Grace , a woman that feareth, where the continual act of this Fearing is required. 3. That feareth the Lord, where the right Object of her continual fear is limited.

And in the latter we are to consider; [ II] First, to what matters, Laudabitur, her praise will reach, and in what respect to Ipsa Her person. Then secondly, When she shall be praised; not for the present, perhaps, no more than she hath been heretofore; yet Laudabitur, the time will come when she shall be praised, and then too her praise shall so be, that it shall be still. Thirdly, of whom she shall have praise, for Laudabitur is an action, and must be done of some agent, therefore we must find who shall praise her, and they will fall out to be her Husband and her Children (if she have them ) and if they fail in this duty, then the godly shall praise her; and if they cease to do it, then her own works shall praise her, yea rather than fail, God himself shall praise her, which is best of all. So sure she is to be praised, not for the present only, but forever. And so this Text besides that it is a Promise, it is also a Motiue to stir us up to fear God, that so we also may have true and eternal praise of God. It is both, and both ways we to have use of it, as of a Promise, and as of a Motiue: both these ways at once; A woman that feareth the Lord she shall be praised.

A weak sex to begin with, [ I] and yet being strengthened by Grace , no impediment; but that a woman as well as a man may fear the Lord, and have praise of him, and so become the party who shall, and one Reason too, why she shall be praised.

For a woman must be more good than nature, art, policy, preferment can make her, else she is not good enough for God's Spirit to praise her. He commends neither men nor women considered in their pure Naturalls only, in that estate of corruption, they all hear alike to their disgrace, that they are All under sin , All come short of the glory of God, and are All the children of wrath, because they Are without all fear of God .

By nature then both sexes are alike faulty, alike discōmendable in God's sight, and so they should be in ours. We should not dispraise women more than men, for the sex sake only (as some do ) because they have as noble souls as men, for souls have no sexes, (as Saint Ambrose saith) nor praise women for the endowments of the flesh only (as other some do ) unless they be adorned also with the saving Graces of the Spirit, whereof a chief one is not noble birth, great wealth, excellent wit, or rare beauty; but the fear of the Lord, his treasure . This godly fear is that, that makes a Woman in relation to God, praise-worthy. And good reason it should do so, if we regard the weakness of a woman, in whom so excellent a Grace as the fear of the Lord, is found, and the Noblenesse of fearing the Lord, being so found.

First, a woman's weakness is naturally greater than the man's, and therefore by how much her flesh is weaker, and her spirit less willing, by so much the combat she hath, is more difficult, and the victory she gets, more commendable. I know a man ( Blesensis by name) that thought two things should excuse him at the dreadful day of judgment, the Frailty of his flesh, and the Ignorance of his mind; but then he feared lest God would judge men by womē, whose sex being more frail, more ignorant than that of men's, were for all that oftentimes more holy, more devout than many men.

Secondly, the Fear of the Lord is the truest Nobility (as Gerson proves) the noblest grace that can ennoble and extol a man or a woman. Other natural, civil, and merely moral excellencies, perfections, and endowments a woman may have, nay (which is nearest the point) other kinds of Fear she may have, and yet be base, servile, cursed as Jezebel , not praise-worthy, as namely, if she fear men , or what else besides more than God, or not for God, (as Saint Bernard limits) or if she fear God as a Judge, in respect of his punishments only , & not as a Father for love of his goodness, and from an hatred of wickedness, or if she have cast off the fear of the Lord, which she hath seemed to have, or if she puts off his Fear from time to time, and continues not in it.

Look we then first to the Object of the Laudable woman's fear, that he whom she feareth be the Lord, in respect of his Mercy and Justice both; then to the continual employment of her Fear, not one that hath feared him, or will fear him; but one that doth fear him for the present, and continueth therein, else she is not a woman Timens Dominum, Fearing the Lord, and so not worthy to be praised.

First then (that the Object may be right) the Lord is her fear, who shall be praised. [ I] For if He be not, all exquisitenesses besides are nothing in comparison; and if He be, all sufficiencies (remarkable in that sex) are improved, and all Duties (obserueable in the fear of the Lord) are practiced. To see this the better, let us follow Tertullian's rule, and oppose one against another, a vessel of dishonor against a vessel of honor, a woman not Fearing, against a woman Fearing the Lord.

She that fears not the Lord, sets light by God's anger and her Husbands , nor caring whether they be pleased or displeased. She neglects to plant the fear of the Lord in her children's hearts, choosing rather to be an example of wickedness unto them, and to misplace them in marriage for sinister respects. She brings want of things necessary to her family by her wastefulnesse, bravery, and idleness. She contemns her natural and legal kindred, lifts up her self above her equals, disdains her inferiors, dishonors her place by an over-lofty or an over-base and contemptible behavior in the same. She alienates the hearts of God's people from her, by neglecting the offices of courtesies and helpfulness. She declines and vnderualewes the most searching means of Salvation, the Word, Prayer, Conference, Repentance, Meditation, Sacraments; in a word (according to Saint Ambroses Distinction) she fears hell torments, because she hath sinned, but she fears not God's displeasure, lest she should sin, and therefore she lives and dies in worldliness, wantonness, pride, hatred, variance, emulations, wrath, strife, revenge, impatiency, gluttony, or some such darling sin: and tell me (Beloved) if such a woman not beautified and adorned with religion and the fear of the Lord, be worthy to be praised of the Lord? I am sure the ancient Fathers declaim bitterly against her filthy heart, false hair, adulterate paintings, naked breasts, newfangled fashions of superfluous, monstrous attire: & the holy Scriptures vilify her to her face, threatening her (notwithstanding all her other ornaments and excellencies of nature, art, policy, preferment,) that without this Fear of the Lord, it shall not be well with her, Eccles. 8.13. The Lord will come near to her to judgment, he will be a swift witness against her, Mal. 3.5. She shall leave her memory to be cursed , and her reproach shall not be blotted out, she shall be counted ungodly of all , more bitter than death . As rottenness in her husbands bones , As spittle , yea As a Dog , and at last she shall be cast into hell fire, Salua Ventâ, without pardon from God, because (saith Tertullian ) she hath sinned Saluo metû, without any fear of God.

But on the other side what personal sufficiency, what singular duty is there requisite in a Woman, either in respect of God, or of her husb • nd, children, kindred, servants, place, and of God's people, which the life of Grace, the Grace of the Fear of the Lord doth not animate, advance, and accomplish? This godly Fear ennobleth Nobility, beautifieth Beauty, enricheth wealth, teacheth wit, wisdom. She that hath this Fear, dare not for her heart, but be loath to offend her husband, and deny her inferiority ; but be an example of godliness to her children , provide things necessary for her servants both in health and in sickness; love her natural and legal kindred, esteem her equals above her self , countenance and relieve her inferiors , maintain the dignity of her place by all such virtues as may discharge the same; win the affections of God's people, to her more and more, by the offices of courtesies, salutations, gifts, visitations, inuitations and of helpfulness; yea she that fears God, dare not for her heart but Honor them that fear God, Psal. 15.4. but keep her set tasks of hearing, reading, fasting, praying, meditating, moderating passionate distempers, and of all other gracious exercises, of Self-denial ; so that there is not any known sin 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 of an invisible God, under the perpetual presence of his All-seeing glorious pure eye, which she will not provoke to anger by any sin, for all the gold that ever the Sun made, or shall make while it stands in Heaven .

This glorious description of a woman fearing the Lord, is not mine (Blessed Brethren) but the Scriptures, wherein I find; 1. The cause of her Fear to be not Self-Love , but the Love of God; not the spirit of Bondage ; but the Spirit of Adoption: 2. The Object of her fear to be not the precepts of men , but the Commandments of God : not his Threats only , but his Promises also : not his Anger only against sin , but his Mercy also in Christ : not his Presence only, as a Reuenging Judge , but his Forbearance also as a loving Father . 3. The workings of her Fear to be in the heat of temptations and afflictions, not Despairing ; but Believing the forgiveness of her sins, not Limiting God to the present danger; but waiting for his mercy, not Distrusting his Providence; but hoping for Good : not Murmuring against him; but praising Him, and praying unto Him , yea (which is the proper Act of her Fear) not Louing any sin, but hating and eschewing all sin , not out of a slavish terror of punishment; but chiefly because it is Sin, an Infinite evil, and because an Infinite Good God, whom she loveth (saith Saint Augustine ) is offended by it, though she should never go to Hell-fire to be punished for it .

Lastly, [ II] in the Scriptures I find Perseverance or Constancy to be ever an inseparable Attendant upon her Fear! For she is not one that hath not yet tasted of this saving Grace, or else not continued in the same; but she is a woman for the present, Timens Dominam, Fearing the Lord. You shall never find Her otherwise, than (as God would have her) In the fear of the Lord all the day long, Prov. 23. Fearing and keeping his Commandments always, Deut. 4. Doing her Husband Good and not evil all the days of her life, verse the 12. of this Chapter.

It is true indeed, as Fear is opposed to D ffidence, Luke 1. So she serves God without a Distrustfull Fear all the days of her life; because of God's continual presence with Her , continual mercy towards Her , continual power over Her, in Strengthening, Helping, and Vpholding Her, Isaiah. 41.10. But yet as Fear is opposed to Negligence, so she still fears God, lest she should be secure by reason of his Power which is invincible ; of his Wisdom, which is infallible ; of his Mercy, which is compassionate ; and of his Justice, which is inflexible .

It is as true also (which Gerson and others have observed ) that many times a Deuout Soul is so disquieted with a slavish Fear of the Adversary; that she fears lest she hath not any true Fear of God's Majesty; but yet (B. B.) say the Pelagian what he can to the contrary, such is the Euerlastingnesse of God's Love , Mercy , and Covenant , the Vnconquerablenesse of his Power , the Immortality of his Word , the Certainty of his Promises , the Efficacie of Christ's Spirit , Prayer , Merits , and of Faith in them ; yea such is the durable vigor of this saving Grace of the Fear of the Lord , that being once rooted by God, (as Saint Augustine urgeth) it cannot be removed; but through it we may perseueringly adhere unto God according to his promise: I will put my Fear in their hearts, that they shall not depart from me, Ier. 32.40. with Psal. 80.17. She then that truly hath this Fear, doth so fear the Lord in Love, and love him in fear , that as in the midst of God's not Consuming, but Consummating Anger (for so Saint Augustine calls God's Anger towards the Godly) she can see the yearning and relenting Bowels of a Compassionate Father, so in the height of Satan's Terrifying iniections, she can shun and abhor God's Displeasure , more than all other miseries of Punishments, and therefore in what state soever she be of Consolation or Desertion, she is still the same Woman, Timens Dominum, Fearing the Lord.

Thus we have seen who she is, who shall be praised, lest we should praise Her unawares, whom we should not praise. And now it were good we did think a little better on the Reason, why she shall be praised, even because she is such a woman fearing the Lord.

For if anything, so rare and excellent a Grace as the Fear of the Lord is, should move us to affect it, and labor for it, especially being found in so weak a Vessel as a Woman is . For I could tell you, there are more Michals than Abigail's , more Iezebels than Sarah's , more proud Vasthy's , than humble Esther's , more Fearefull women, than Women Fearing the Lord; and therefore the rarer such Phoenixes are (as S. Jerome calls them ) not One to be found by wisest Solomon , among a Thousand, the greater is her praise that feareth the Lord .

Then I must tell you, that every Fear is not commendable. Not that Fear which is Hypocriticall, for this is Superstition, when men fear the Fear of Idolaters . Not that fear which is Worldly, for this is wicked self-Love, when men fear Men Loss of Goods, Fire and faggot, more than God the Only Soucraigne Commander of the Soul, the Only Dreadfull Threatner of everlasting Burnings. Nor that fear which is Seruile or adulterate , for this is no Virtue proves Paris. when men sear the Evil of Punishment only; not the Evil of Sin, as an Adulteress fears the Comming home of her Husband; but fears not the Committing of Adultery. Nor is that fear commendable, which is Distrustfull or Immoderate like Reuben as Gerson alludes grown great, and lying with Bilhah, for this is Infidelity when men tie God's Grace to present deliverance out of danger, without a Believing and waiting Spirit for his Mercy, Isaiah. 28.16.

But the Fear for which a Woman shall be praised, is informed by Wisdom, instructed by Understanding, directed by Counsel, strengthened by Might, governed by Knowledge, adorned with Piety, as Saint Ambrose collects out of the eleventh of Isaiah . It is a Faithful fear trusting in God , and making Him her Fear, Isaiah. 8.13. and her Hope too in the Day of Evil, not without this servant Prayer unto Him then: Be not thou a Te • rour unto me, ler. 17.17. A chaste and Cleane Fear , Cleansing from all filthiness of the flesh and Spirit . A Reuerent and Godly Fear , Preparing the heart, Humbling the Soul in God's sight , Trembling at his Word , not Disobeying it, Eschowing evil, Working righteousness and Giving much alms . A Blessed Fear it is , Blessing them that have it, Blessing the Lord that gives it, Praising Him and saying: That his Mercy endureth forever .

Lastly, it is an Euerlasting Fear, ever increasing , and Enduring forever , though not in respect of the Act of Declination or eschewing of sin , because in Heaven there is no fear of sinning ; yet in respect of the Act of Celebration or Reuerencing God, because there the Saints do nothing else; but still Give Glory to Him, and Worship Him with humble Acknowledgement of their own Vnworthinesse, Psal. 19.9. with Revel. 4.10.11.

Now (Honorable and Beloved) though I have set nothing at all besides this Heavenly Manna before your eyes; yet your full Souls must not Loath it. For if that only is to be praised which is excellent , then (by your leave) I must stand somewhat longer upon the Excellencie of this Fear, before a Woman can be praised that hath it.

I demand then what do you count Excellent? Riches, Honor, Life. Why, these are never well gotten, nor well kept; but by the Fear of the Lord. So saith Solomon, By the fear of the Lord are Riches and Honor, and Life . Say what you will, it must needs be an Excellent thing wherewith Christ Jesus Himself was Filled, and that was with The Spirit of this Fear, Isaiah. 11.2. . An excellent thing which God Himself so earnestly desires to be still in us, and that is this Fear. O (saith He) that there were such an Heart in them, that they would fear me, and keep my Commandments always , which is indeed the whole Duty of Man ; without which (Saint Bernard concludes) Every man is Nothing. He is not a Man (reasons a School-man ) but the Shadow of a Man; because He employs not his Soul to that noble End for which he had it, namely, to be squared and ruled by the fear of the Lord: without which no man can so much as Begin to be wise, because this Fear is the Beginning of wisdom, nor so much as Begin to Love God, because this Fear is the Beginning of the Love of God . It is the Sale alludes Blesensis that must be in every Sacrifice , in every Work we do, so that there is no Seruing God, no Reioycing in Him , no hearty Repenting , no Chast Conuersing , no Perfecting Holiness , no Working out our Salvation, but with Fear and Trembling ; nay there is no Salvation, no Blessedness without Continuing in this Fear , Prov. 28.14. Again, is not that Excellent, that will make us more Excellent than our Neighbors , that will Exalt us above them, that will keep our hearts from Hardning , our Houses from Ouerthrowing ? but nothing can do this; but this Fear of the Lord. This fear (saith Paris. ) can cause a soiritual Earth-quake in a man's Heart, able to overthrow all the Devils strongest holds, any Bosom-sin, be it never so pleasing and profitable, by reason of that Contrarietie and Opposition that is between Lying in any Sweet Sin, and Living in God's Fear and Favor, as you may see, Levite. 25.36.

Lastly, this is an Excelient Fear, because it is A fountain of Life : wherefore? To drive away Sins , Sins which have been committed by Repentance (saith S. Bernard ) and Sins whereto we are Tempted, by Resistance ; and yet this is not all the Excellencie of this Fear: For it is A fountain of life also: To Cause us to find favor at our Deaths ; and which is more, Such an Excellent Fear as will make us Not fear, nor be afraid . Whereupon Saint Augustine concludes for my purpose: Dis • at timere, qui non vult timere: Discat ad tempus esse Solicitus, qui semper vult esse secur us. Let him learn to sear, that would not fear: Let him be wary and cautelous for a time, that would be happy and secure forever. Tertullian gives the reason , because if We fear to Offend, by Fearing we will take heed, lest we Offend, and by Taking heed, we shall be in safety; otherwise if we presume and be not always watchful over our hearts lest thev oftend, we cannot be Saved , Ier. 4.14. Qui solicitus est, is vere poterit esse securus: He that is not over-hold on his own strength ; but confident in Christ , and lives not securely in the minion-delight of any known sin; but stands in such continual awe of God's 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 sin in his heart , and studies to do every Good work as carefully, as if it were the Last he should do in this World, and as exactly, as if his whole Salvation depended upon it, such a Man in Ancient Tertullian's judgment may be truly secure of Perseuering in Grace here; and of being Glorified hereafter , 1 Thess. 5.15, 24. Once more and I have done. Is not that an excellent thing that is for the Good of them that have it, & of their children after them? Riches, Honor, Beauty, Policy, these and the like are not oftentimes so, as we see by woeful experience in Nabal, Haman, Absalom, Achitophel; but the fear of the Lord is ever so, for the Good of them that have it, and for their children after them, as the Prophet saith, Ier. 32.39. and God himself before him, Deut. 5.29.

There is no want to them that have this Fear of any Good thing that is Good for them . For first, Psal. 25.14. The secret, that is, the fear of the Lord, is with them that fear Him; and is not that enough, though I should say no more with the Psalmist, because Godly Fear is God's Treasure, Isaiah. 33.6. and Better little with it (saith Solomon ) than Great Treasure ? But there is more behind to move you further to affect this Excellent Grace. For if you will Fear the Lord, He will show you his Covenant of life and peace , Teach you the way that you shall choose , Have a Book of remembrance written before Him for you : He Will Arise unto you the Sun of Righteousness with healing in his wings : He will hide you in his presencefrom the pride of men , Keep you secretly in a Pauilion from the strife of tongues, Deliver you in Temptation even again ; yea He will take pleasure in you , Pitie you as a Father doth his children , Fulfill your Desire, Hear your cry and save you . And what is all this, but in a word (the word of my Text) He will praise you, which is the Thing Promised to a woman fearing the Lord.

Ipsa Laudabitur: She shall be praised.

[ II] She shall be so; but may not that labor be spared? For a man would think, she hath been praised all this while; because Godly Fear, the Grace of God in Her, and the only cause of her Praise, hath been already so much commended unto you? No (Beloved) my Text (you see) applies and appropriates this praise to Ipsa, Her own Person, by virtue indeed of the Fear of the Lord. For were it not for that, it were better Contemning Her, yea Contending with Her, than Commending Her, because that is a constant mark of the Godly to Contemne the ungodly, Psal. 15.4. This, of the wicked to Praise the wicked, to Bless the Covetous, whom the Lord abhorreth, Psal. 10.3. It is not her Friendship, no nor Carnis bona (as Saint Jerome calls them) the Good endowments of the flesh, can privilege him from a Curse, if so be, he praise her without or above her Deserts, Prov. 27.14. Only the fear of the Lord, with the excellent fruits thereof, is God's Gift , for which (saith Fulgentius ) she ought, and he may safely commend her, because then, not she; but God's Grace in her is Praised, Ephes. 1.6. Yea then, not she, but God himself 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 Beauty, Her Nobility, or all these and the like of Hers are commended? Yes, all these come very near Her, and mutually receive luster and eminency from this Godly Fear; but they are not Ipsa, Her self, that is, principally Her Soul truly Generous, and ennobled with the Fear of the Lord. Until such an Humble Soul be found in Her, She is not She, that shall be adorned with the Garment of praise, Isaiah. 61.3. Therefore Saint Jerome would not commend in Noble Marcella anything save Her own Godly self. 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 have his full latitude. Laudabitur is general, no kind is limited. 1. Therefore for the Extent, to be praised every manner of way. 2. For the Time when it shall be best for her. 3. For the Praiser, by him who can best do it. Of all these briefly.

[ I] First, what praise she shall have. 1. Even that (which being true) is ever accompanied with Dearest Love to her person . 2. Highest estimation of God's abundant graces in Her . 3. Frequent Commemoration of them . 4. Moderate Lamentation at her Death . 5. Solemn Funerals according to the Dignity of her place . 6. And above all, with precise imitation of her excellent Virtues . All this Honor God allows Her, that honors Him with His Fear . But because all Praise is properly in Words (as the Schoolman teacheth ) and better words she cannot have to praise Her, than God himself speaks , therefore she shall be Commended in no other, neither in regard of God, nor of her Husband, Children, Kindred, Servants, and God's People.

First in respect of God, she shall be praised for One of his Excellent , Hidden Ones : for one of his Jewels, which he will make up : for His Daughter , His Sister , His Mother , His Spouse , His Love , His Dove , His Faire one, as Faire as the Moon, as Pure as the Sun : as the Moon by inherent, and as the Sun, by imputed Righteousness. To her Husband she shall be commended, as the Louing Hind and pleasant Roe , the Desire of his eyes ; An Help like unto Himself ; His Companion ; for A Pillar of rest so that He shall have no need of spoil ; for a Good Portion , a special Favor and Gift of the Lord ; a Double Grace , Doubling the number of his Daies , Fatting his bones , and making him known in the Gates, when he sitteth among the Elders of the Land : for a Tower against Death unto him : A greater Blessing unto him than either House or Inheritance , Above children and the Building of a City to continue his Name , yea for a Crown unto her Husband , not a Gold-ring on his finger; nor a chain of Gold about his neck, nor a Brouch in his hat; but for a Crown upon his h • ead (an Ornament more conspicuous and eminent than the former, the Principal Ensign of Princes ) gracing him that hath her, as much as a Crown doth Him that weareth it: so that there is none above her, that feareth the Lord , None greater than she, not Great Men, nor Judges, nor Potentates : Her Grace is above Gold . Her Price is far above Rubies . Her Continent mind cannot be valewed , and by reason of Her, her Husband is a Blessed Man , Not like other men .

To Her Children she shall be Commended; because by her they have a place of Refuge : by Her they have good means to bring and continue true Honor upon them , and if They (the Fruit) be a great Blessing (as it is to have Issue by such a One) what is the Root that beareth it ?

But I must hasten: How shall she be Praised in respect of her Parents? even as Rachel for doing service to them as to her Masters (the true property of one that feareth the Lord .) In respect of her kindred by marriage, as Ruth, loving them , Dealing kindly with them , and Cleauing unto them . And in respect of her kindred by blood, as Esther, who did the Commandment of Mordecai when she was a Queen, like as when she was brought up with Him , who was exceedingly grieved at his Griefe , and procured the Enlargement and Deliverance of her kindred with her Feasts , her Tears , and the Hazard of her Life

In regard of her Servants also, she shall be commended; because she Buildeth her House : She is like the Merchants ship, She fetcheth her food from far , She giveth meat to her Household , She clotheth them all with Scarlet , and She looketh so well to their wates , that As the Sun when it ariseth in the high Heaven; So is her beauty in the Ordering of her House .

Lastly, because all the Essentiall Glory and Fairenesse, which is to be found in the whole Church, The Woman clothed with the Sun , as that of Justification & Sanctification &c. belongs to every Member of the Church , and consequently to every Woman fearing the Lord, therefore to God's people she shall be commended, as one of the Hands of the Church dropping with sweet smelling Mirrhe As the Curtaines of Solomon ; As a Lily among thorns ; A Garden enclosed: A Spring shut up. A Fountain sealed .

But when shall she have all this Praise, and of whom? Not by and by, nor of Everyone , for Praise is not comely in the mouth of everyone, of every scoffing Ishmael.

But first of the Time.

[ II] Many when they hear a Promise (and a Promise I told you at first, this is) think to have it by and by; but they mark not, that a Promise and the Fruition of it is not all at once. It must be waited for , especially this Promise of Praise: Until the Lord come (as the Apostles limit the Time) and then, at his Appearing, she shall have praise of God . Then at his Appearing , Her Faith shall be found unto Praise and Honor, and Glory. Therefore in the mean while, best for her to Fear 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 is safely arrived in the Haven, past all danger of shipwreck: or growing more proud by her praise (which many Living do) as Herod for one , and that Philosopher for another, whose soul being before no bigger than a man's finger, became so pust up and swollen with others commending him, that (as Arrianus reports) it grew greater than two Cubits .

2. Nor only because actual 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 have it, whereas praise-worthiness is ever in the party to be praised, and fewest (you know) have this worth; but many have praise without it, therefore praise-worthiness 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 , 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 Heaven, where Her paise that feareth the Lord forever, endureth forever: Laudabitur, She shall be praised.

The best Time then for commending Her is yet to come, [ III] and that from Him who can best do it; But I must tell you first, this Time should never come, could the scoffing Ishmael's of our days be heard railing upon, jesting at, belying and slandering Her and Him that feareth the Lord. It was ever their Deuillish property with many disgraceful censures to dim the glory of the children of Light, spitefully to aggravate their tender frailties, rather than to commend their unreprovable Graces. So of old they scourged the Primitive Christians with their viperous, virulent tongues ; but as Saint Jerome thanks God that He was counted worthy to be hated of the world ; so should every good man and woman, not much trouble themselves for the unjust censures and disconcerts of witless and worthless profaneness; but rather (as Paulinus exhorts) have more regard to their good name, lest any sparkle or appearance of evil truly proceed from them, whereby any flame of evil report may be kindled, and so to live, that none may speak evil of them without lying. For mangre the malice of all Sensualists, the Time will come, when every man and woman that feareth God, shall have praise of God , 1 Cor. 4. which is the best praise, when all is done , 2 Cor. 10. Yea (Beloved) that you may not count the Lord slack concerning his promise , Saint James tells you, This coming of the Lord draweth near : Behold the Judge standeth at the door, He is ready to judge the Quicke and the Dead (saith Saint Peter ) ready to commend them, whom the world hath condemned; and to condemn them, whom worldlings have commended: ready to reveal unto the whole world the good works of the godly, Honorifico pietatis testimonto, with an honorable approbation of their blessed godliness; & also to reveal unto the whole world the wicked D • eds of the ungodly, Manifesto impietatis vituperio, with a public, and open, vncontrouleable Discommendation of their cursed wickedness : yea the Judge is ready to turn Laudabitur into Laudatur, her praise worthiness that feareth Him forever, into everlasting Praise; so that should her Husband and Children fail to praise Her, which yet they do not, for they commend Her in the 29. verse of this Chapter, saying: Many daughters have done virtuously; but thou excellest them all : or should the Godly cease to praise Her, which they will never do either here or in Heaven . Here Her remembrance is so sweet in all their mouths, that they say: Let her Memory be blessed: Let her bones flourish out of her place; and Let the name of Her that was honored be continued upon her Children : or should Her own works give over praising Her in the Gates, which they are forbidden to do, verse. 31. of this Chapter, yet God himself will have Her works follow her to Heaven , and Accepting of Her , and Them • by Christ Jesus He himself will praise Her, that hath made Him Her Fear , Her praise saying: Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, Enter thou into the joy of thy Lord . Where it is best to leave Her, even with her Lord, taking more joy (as a School-man teacheth truly) in praising Him, than in contemplating her own praise, in Glorifying God, than in her own Glorification .

But though we have brought a Godly Woman where she would be, to Heavenly Praise, and Honor, and Glory, and found them by God's free favor in Christ given unto Her; yet who is such a Woman? We have not found Her; and why not yet? Because among other reasons, as Saint Jerome was afraid to entreat of the Death of that Venerable Matron Paula ; so am I to speak of the Decease of this Honorable Lady. Therefore give me leave (beloved) to defer the uncomfortable Passions of her Death, until I be a little better heartened by relating some of the laudable actions of her Life.

For the subject then of my Text, I dare say, in regard of the Description thereof, your own consciences have made the Application, and do witness for Her, that She was A Woman fearing the Lord. A Woman indeed, & so the Weaker Vessel , yet nevertheless Honor to be given Her in that respect; but rather the more (as Saint Peters inference will allow) because though she had This Treasure of the Fear of the Lord in an Earthen and in a Weaker Vessel , yet God's strength was made perfect in her Weakness. And it is S. Jerome's rule , you should judge of Virtues, Non Sexu, sed A • imo: Not by the Sex, but by the Mind and constant purpose of a Regenerate Heart: This makes the Difference of force in the service of Christ, not either Male or Female.

Survey then (if you please) as briefly as you will, the several workings of Her Godly Fear.

First to Her Head, her Subjection and Helpfulnesse like that of Saint Augustine's Mother to his Father. .

To Her Children, her tenderest Affection and Sollicitousnesse to plant the fear of the Lord in their hearts, to fit them with worthy Matches out of Religious Families, to adorn her only Son with the richest endowments of Grace and Learning: Witness her Letters to that Learned Professor in our famous University, worthy to be kept as a Monument of her truly Noble spirit and Godly Desire (like that of Gregory Nazianzen's Sister) to have the fruit of her Body become the fruit of the Spirit .

To Her Parents, she was another Rachel, another Marcella .

To Her Kindred by marriage another Ruth, and to them by blood another Hester.

To Her Servants, she was bountiful in their Health; compassionate (as Fabiola ) in their Sickness, either of Mind or of Body, providing for them (like the Centurion) both spiritual and corporal Physic.

To All, Her whole Deportment was so Louely, so sweet, what by the law of kindness in her tongue , Salutations, Gifts, Alms-Deeds, Visitations, Inuitations, and by other offices of courtesies and Hospitalities, that Her Amiable Behauiour was a powerful Means, an attractive Load-stone to draw unto Her the hearts and loves of as many as knew Her, yea as but heard of Her.

But unto God's children she ever only afforded the dearest pangs, the highest Degree of her kindest Affection : Their company the most loved, and they Hers. Not so much in regard of Her favor towards them, which was great; but chiefly by reason of that spiritual Help and refreshment, which they might get by conversing with Her in the choicest passages of Sanctification. For she had the Art to uphold holy conferences about perplexities of conscience, Relapses into sin, and Remedies against the same: She had the skill to beget many joyful Meditations of mortifying Grace and everlasting Glory: She had the Zeal to nourish Heavenly mindedness, boldness in the ways, and cheerfulness in the exercises of Religion and Devotion.

Touching Her submission to the Means of Salvation: O what delight she took here and in London, to hear conscionable and searching Sermons! It was Her only Pleasure in that City (as she professed) to frequent them there; yea what Griefe was it unto Her (as it was unto Saint Ambrose ) to hear of the Death of any of God's zealous Ministers ?

And should I be silent, yet Her Oratory in her house hereby, this Church too (a part whereof her Zeal together with her Honorable Husbands Love to God's House newly erected) that Closet also of Hers in Truro, yea every place almost would speak aloud of her constant reading, hearing, meditating on the Word, solemn Humiliations, solitary conferences with her God, servant prayers and ciaculations, which (as the sweetest incense) she ever and anon sent up to the Throne of Grace for the pardon of her sins, the favor of God, the spiritual Good of her Dearest Husband, Children, and God's Church.

But add unto all these, another more special, essential, and superior working of Her Godly Fear, and that was Her continual Combating against all sin, even Her most commanding sin whatsoever that was . For there was a time to my knowledge, when after the preaching unto Her of the power and efficacy of God's promises, and of Christ's Death and Resurrection, for the mortifying and mastering of any bosom and beloved sin, you might easily see in Her, how willingly she yielded unto the Sanctifying work of the Holy Ghost for the Ouer-coming of her strongest corruptions, how heavily she was displeased with relapses into smaller offenses of daily incursion against the general and constant purpose of her heart not to sin in anything; how faithfully she rested upon those sweetest promises of God (which she confessed she had not erst so well weighed) for the mortifying of special infirmities, and how unfeignedly she resolved to set her Faith on work, to draw not only assurance of pardon from the Merit of Christ's Death and Resurrection; but also that Power and efficacy which is in them, to Die to Sin, and Live to Righteousness

This was the Life of this Elect Lady fearing the Lord, and therefore she hath right and interest to all those Honorable Attributes of Praise, which you heard even now God himself give her in His own words.

But O my Soul 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 Means that were used. For No man (saith the Preacher) hath power over the spirit to retain the spirit . Then speak of her Death I must, and yet (to make use of S. Jerome's words in a like case) Quis possit siccis oculis Paulam narrare morientem ? Who can relate the Death of the Lady Frances Roberts without shedding some Tears of Compassion, of Devotion, yea and of Compunction too ? She deserves some Tears from us (Beloved) as well as from the Poor, weeping now and showing the Coats and garments which this Doreas made for them, while she was with them, .

But to stop the current of them a little longer. Begin we with God's merciful preservation of Her in London from the noisome Pestilence; because she acknowledged it (as was meet) with humble Thankfulness And then remember, that upon Her return home, being summoned by sickness, by and by she set her House in order, like Hezekiah; She spake to the Hearts of Her Children, Friends, and Servants, that were then about Her (like Jacob ) by putting them in remembrance of Her Departure and their Duties: She hungered and thirsted after the Body and Blood of Her Dearest Savior, which she received with Due Examination of Her Knowledge, Faith, Love and Repentance, with reverent Gesture, hearty Thankfulness, devout Attention, and very Fruitfully to the greater strengthening and refreshing of Her Soul then traveling for the other Life.

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

For what though she were (as Sick folk are commonly more Passionate than others, yea than Her self in Her health, yet if God judgeth not according to the strange Effects and Symptoms of Her sickness, 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 General Course of Her Life ; then it is our Duty, not severely 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 Physician of the body could discern) though not in her Memory. Consider therefore O Man (as that excellent Physician of the Soul adviseth thee ) if thou canst bear with a frail Body, that thou must much more bear with a frail Mind and Body too. Consider also O Man, that this her Pettishnesse did more wound her to the heart, than any injury thou cou'dst press her with. Neither do I speak this to nourish passion in any, or to prove her Anger to be Sinlesse ; but to be a less Sin, because her Spiritual and Bodily Distemper was so great, or rather because her Faith quenched the flame of this fiery passion in Christ's Blood, resolved and melted her heart into many penitent Tears afterwards. Oh, said she to me, (pressing her with David's example, Psal. 131.) In my Health I could digest any • niury, and deemed it base and ungodly, not to be able to do so; but now (I know not how) me thinks I am ouertender in bearing them. I am impatient indeed, and then I weep for my impatiency. For I know (as she her self urged) The wrath of Man doth not accomplish the Righteousness of God. .

Thus she was Angry with her self for being Angry with others, and then (according to Saint Ambroses rule) it ceased towards them before the Sun went down ; and was not this Holy Reuenge on her self a true fruit of Evangelical Repentance? 2 Cor. 7.11.

But aye me! me thinks I now hear her groaning under the doleful pangs of Death, under those pangs of which she had foretold saying: I shall suffer much more ere I go hence. And can any have the heart to hear her groaning pangs, without renting his own heart from his darling pleasure? without lamenting his own sins, which unless he forsake betimes, will bring him to everlasting Burnings ? or without learning to compassionate every weak one, to assist any one yielding up the Ghost, because (as Saint Ambrose gives the reason the holy Peophet Job desired the Blessing of one, that lies a Dying: Benedictio morituri, in me veniat: Let the blessing of him that is ready to die, come upon me!

Let us then, not yet, leave this Departing Saint. For in the midst of this her Agony, after she had lain groaning many hours without any articulate or distinct speech, yet upon trial made of Her sense and memory by demanding of Her, whether she would have prayers made for Her, she answerred plainly: With all my heart, pray, pray. And then as Gregory Nazianzen reports of his Father, that though He was daily, yea hourly, in great pain before his Death, yet He was ever still and quiet from pain, only while Divine Service was saying; so this Deuout Lady forgetting (as it were) Her former Groanings, did listen attentively to the prayers that were made for Her, without fetching so much as one sob during that time. And afterwards rehearsing distinctly part of the Lord's Prayer, you might hear Her, when S. Stephens Vision an last words were read unto Her, repeat very often these last words of Her Savior : O Heavenly Father into thy hands I commend my spirit. Thus on a sudden I have told you how she Dyed in the Lord , and is with Christ

And though we saw her afterwards moving her lips; but heard not her Voice, no more than they that were at Saint Ambroses Death did hear his Voice; but only saw his lips move ; yet we must not think The Spirit of strength , of Prayer and Grace , is then only strong, when we hear a Dying Saint pray, because Christ's Spirit cries in God's Children, Abba, Father with Vnutterable Groanings which we cannot hear, and therefore I doubt not, but this Elect Lady cried loudest in God's ears, when we heard not her words; and why may we not think now, our sins hindered us from hearing them? I am sure, heretofore she hath spoken again and again many Heart-piercing speeches to deter from Sin, and to allure to Holiness of Life. If she be not hearkened to now, henceforth we shall hear Her speak no more. I charge you therefore before God and the Lord Jesus Christ, and the Elect Angels: you (I say) I charge whomsoever she hath justly reproved for any Sin, that you forsake those Sins; and whomsoever she hath zealously exhorted to holy Duties, that you perform those holy Duties, for henceforth you shall hear Her speak no more.

But why should I detain thee (Honorable Lady) any longer? Or what do you (Beloved) expect more? That our speech also should Die together with Hers, and (as it were) be Buried together with Her. O my Blessed Brethren, suffer neither this Godly Lady, nor God's word to depart so dishonourably from you.

Suffer not Her so to depart from you; [ I] but let her ever live in your breasts by Esteeming Her very highly in love for Her works sake, by Commemorating God's Graces in Her; but above all by Imitating her Faith and Virtues from you; because she is with Christ, which is best of all ; because she is Taken away, not from you; but from the evil to come, Isaiah. 57.1. From you she is not Taken, but from seeing the plagues and miseries of this wretched world, yea from seeing the future Deaths of you, Her Dearest friends , for whom she would have wept full bitterly; but you have greater Cause, if you will hear S. Ambrose and S. Jerome comforting themselves in a like case, to Rejoice and to give God thanks , that you Have had Her, nay that you Have Her, if so be you follow Her good example, and represent her to the life by your Godly Life.

To conclude: I beseech you all (Blessed Brethren) Suffer not the Word of God, which you have heard this day, for want of the Fear of God, which is The firmest foundation of God's word , [ II] to vanish into air, into nothing, to rebound from your flinty hearts (as a shaft shot against a wall of Adamant ;) but in God's Name, Let the Sword of God's Spirit sunder everyone of our minion sins from our bosoms: Let God's precious promise here of praising a Woman that feareth the Lord, fear us from our strongest corruptions. At{que} vtinam praeconia faeminarum, imitarentur viri. And I may well wish with Saint Jerome, that Men would emulate and imitate Women in their deserved attributions of Praise Lastly, if you desire to know, [ III] besides this motive of obtaining Heavenly praise, what other Means you should use to get, keep and in create such a godly Fear in you, then consider the examples of God's dreadful judgments on them, that Fear Him not, yea on Christ Jesus Himself pursued for our sins to the fullness of Bitterness by the justice of God, consider that first. Then remember your own Deaths to have them before you , remember your strict Accounts to be made remember the restless Terror of Conscience which follows the impenitent, and then or never you will Fear the Lord Greatly, [ IV] as Obadiah and this Blessed Lady did. Be not deceived (my Brethren) after all this Hearing, it is not a Little Fear will serve the turn. For to Fear God but a little (as Fulgentius saith) is to contemn Him very much . It must be at least so Great a Fear, as must fear you from your Greatest, your Sweetest Sin whatsoever that be, else if you Die in it without Repentance (which God forbid) your Worm shall not die, neither shall your fire be quenched, and you shall be, not a praise, but an Abhorring to all flesh, the last verse of the Prophet Isaiah with Iame, 2.10. , and EZekiel. 18. 10, 11, 13.

Knowing therefore (as Saint Paul concludes ) the terror of the Lord, we persuade you (Blessed Brethren to fear God Greatly, and to Give Glory unto Him ; then you shall have praise of Him, then he will glorify you; and to say no more than this (with the Prophet Jeremiah , which will make the Fearlesse Sinner inexcusable: Who would not fear thee O Lord, thou King of Nations, thou King of Saints? [ V] 1. For thou only art Holy: 2. For all Nations shall come unto thee, and worship thee: 3. For thy judgments are made manifest : 4. For there is none like unto thee, that pardoneth Iniquity, and passeth by the Transgression of the remnant of thy Heritage ? [ VI] Who would not Fear Thee such an Almighty, All-seeing, Just, Merciful Lord God? Put thy fear therefore in our Hearts (as thou hast promised ) that we may never depart from thee; but clinging inseparably by a lively faith, unto the bleeding wounds of our Blessed Redeemer, may without all slau • sh Fear of Death and Judgment, Louingly appear before thy Judgment-seat, and without desperate Crying to the mountains and rocks Fall on us , may joyful hear Thee say unto us: Come ye Blessed of my Father, Inherit the Kingdom prepared for you from the foundation of the world. .

Which God grant unto us all, for the All-sufficient Merits of his Dearest Son, the Sweet Lord Jesus: To whom with Himself and the Holy Spirit be ascribed All Praise, Honor, Glory, Power, Dominion and Majesty, now and ever. Amen. Amen.