A Lasting Jewel for Religious Women, Sermon
A Laſting Ievvell, FOR RELIGIOVS WOEMEN.
PROV. 31.30.31.
Fauour is deceitfull, and Beautie, vanitie; but a woman that feareth the Lord, ſhe ſhall be prayſed; giuegive her of the fruit of her hands, and let her owne workes prayſe her in the gates.
THis portion of Scripture, Right Worſhipfull, Men, Fathers, and Brethren (all dearely beloued) in the beſt beloued Chriſt Ieſus, is part of a Prophecie, ſee the firſt verſe of the Chapter, and therefore certaine;2. Pet. 1.19. S. Peter cals it the ſure word of propheſie, which came not by the will of man, but men of God ſpake as they were mooued by the holy Ghoſt. S. Paul chargeth vsus that we deſpiſe not prophecying: either by vnbeliefe, or by an idle, fruitleſſe hearing; a long Ex…rdium to prepare you. I ſhall not (and hauehave good reaſon to hope) I need not vſe, hauing hitherto, found you as louing, willing, and attentiue hearers, as euer I ſpake vntounto (God grant continuance with increaſe of practice) where attention will proue obedience to our Sauiour, and obedience bring profit with delight, the matter carries its owne weight to procure entrance into the dulleſt eare; onelyonly take heed how you heare this Prophecie which Salomon learned of his mother.
In the whole Chapter, you hauehave firſt generall directions for a good King, and in him, for any that truely feare God, and deſire to order their life according to his word; and they are eſpecially three, conteined in the nine firſt verſes: Firſt to deale iuſtly with eueryevery one;Verſe 8.9. GiueGive vntounto God the things that are Gods; honour, glory, with vniuerſall obedience; giuegive vntounto Caeſar, and with him to eueryevery other man, what belongs vntounto them,Iuſtice firſt named, becauſe firſt in being and chiefe in working. by the Law of Nature, and Nations, rayſe not your ſelues vponupon the ruine of your brethren, vniuſt increaſe will conſume the principall: yet looke not ſo much vponupon others, as to forget your ſelues; Iuſtice like Charitie muſt begin at home; he cannot be acceptably iuſt towards another, in the acts of commutatiue, and diſtributiue Iuſtice; who is cruelly vniuſt to himſelfe in neglecting the ſafety of his owne ſoule: defraud not your owne ſoules of ſpirituall food and tillage; to ſtarue, or permit them grow needy; is the greateſt Iniuſtice; ſowe the ſeedes of grace, your ſoules require it, and you ſhall reape the harueſt of glory; your Sauiour hath promiſed it.
Secondly to bee temperate in the vſe of wine,Verſe 4.5.6. Sobriety. and ſtrong drinke; God commands it, nature requires it, common honeſty cals for it; a cuſtomary drunkard, (whether by quaffing, or ſlipping in paſſiue or actiue drunkenneſſe, glorying in that ſhamefull practice, to lay others aſleep) Tauerne-haunter, health-drinker, and deſtroyer, fights againſt all; giant-like in his alie. Metamorphoſis, thinkes himſelfe able to wage warre with nature, procures ſuch a habit in it, as will not be remooued without great difficulty, forgets God, his ſeruice, himſelfe, wife, Children, ſoule and all: let all ſtarue for bread, ſoe hee may hauehave drinke enough; makes himſelfe vnſeruiceable, and conſequently a ſlaggering burthen, both to Church and Common-wealth, layeth himſelfe nakedly open to the fierce wrath of God Almightie, to all the danger and diſgrace can poſſibly bee thought on: as by many wofull examples we hauehave ſeene in eueryevery age: and finally looſeth all his friends, good name, eſtate, health, and ſaluation, without ſpeedy, and ſpeciall repentance: read at your leaſure, 1. Sam. 25.37, 38. Prou. 33.19.20, 21, 29. Prou. 30.31, 32, 33. Eſay 5.22. 1. Cor. 6.10. Gal. 5 21. then conſider how vile a vice drunkenneſſe is, and how hard to be left.Chaſtitie. This is firſt in intention, laſt in expreſſion, as the ſubiect of the following diſcourſe required.
Thirdly, to be reſolute in reſiſting all the deceitfull baytes of feminine beauty; vnruly appetite, would betray our ſtrength, and make vsus yeeld at the ſight of eueryevery weake woman; did we not heare another voyce from heauen, GiueGive not your ſtrength to woemen, nor your wayes to that which deſtroyeth Kings. It is reported that Alexander would not looke on the wife of Darius, leaſt hee that had ouercome many men ſhould be ſhamefully vanquiſhed by one woeman; one wanton eye may let in more ruines to the ſoule, then two hands can thruſt out: gaze not on beautie, it is vanitie; liſten not to the voice of fauour, it is deceitfull; let not your hearts be inſnared with ſuch knowne traps; the gaine of the fleſh, is in this ſenſe the loſſe of the ſoule: reade what is written:Prou. 2.18, 19. The houſe of a whoriſh woeman inclines vntounto death, and her pathes vntounto the dead: None that go vntounto her; returne againe, neither take they hold of the pathes of life. She hath caſt downe many wounded, ſtrong men hauehave beene ſlaine by her, her houſe is the way to Hell, going downe to the Chambers of death.Prou. 7.26.27. When the Foxe ſaw many going, none returning from the Lions denne, he refuſed to goe for feare of like danger: Let vsus hence learne to be wiſe,Foelix quem faciunt, aliena pericula cautum. leaſt wee complaine too late. How hauehave wee hated inſtruction, and deſpiſed reproofe? how hauehave we diſobeyed the voice of our teachers? and refuſed to incline our eare to them that inſtructed vsus?
Secondly, wee hauehave in this Chapter an exact deſcription, and Commendation of a vertuous woeman, beginning at the tenth verſe: which I would commend to all that are, or deſire to be good wiues: that you would peruſe it once a weeke; not omitting ſet Tymes, for reading other parts of holy writ: my Text is the concluſion of it, wherein you may obſerue with me,
1. The fading Condition of outward endowments compriſed in,
Fauour is deceitfull, and
Beautie vanitie.
2. The laſting worth and dignity of inward grace, contained in,
But a Woman that feareth the Lord ſhee ſhall bee praiſed.
3. The dutie of all men, towards vertuous women, Expreſt in the laſt words,
GiueGive her the fruite of her hands, &c.
Wherein I ſhall briefly touch theſe particulars:
1. Who they are muſt be praiſed,
Woemen.
2. For what?
The feare of the Lord.
3. How they muſt be praiſed.
By the fruit of their hands, and their owne worthes.
4. By whom?
By their Children, Husbands, Neighbours; all are enioined to giuegive good woemen their due praiſe.
Of all which in their order, and firſt by way of Explication.
The cenſure of Nature and naturall endowments,
Fauour is deceitfull.
Fauour, may be taken 2. wayes: firſt, for inward affection, which is a motion of the mind, ſtirred vp by the apprehenſion of ſome excellencie in the partie fauoured, as when wee ſay this, or that great man fauours vsus, ſmiles vponupon vsus, loues vsus entirely: then this fauour what more deceitfull? who can tell when hee hath it? or diſcouer a falſe heart vnderunder a flattering forehead? did not Cain commune with his brother, whom he meant to kill? was not Ioabs ſpeech peaceable, when his purpoſe was to ſmite Abner? how ſweet were his words to innocent Amaſa? Art thou in health my Brother? when a ſword was in his hand to free him from all diſeaſes? Abſalon inuites his brother Ammon, to feaſt with him, but the gueſt muſt be ſlaughtered by him: Iudas cries haile Maſter, when he came to betray the ſonne of man with a kiſſe: What apiſh Complements, bowing, becking, ſcraping, the fooliſh froth of feigned louelove, doe we behold amongſt men? while there is no correſpondencie betweene the heart and the hand? what promiſes hauehave wee had? what proteſtations hauehave wee heard? which hauehave proued abortiues, liuing and dying in the ſame moment: who relyes thereon in theſe daies, builds on ſandy ground. Beleeue them that ſpeake out of experience; truſt not fauour, it is deceitfull: ſo true is that of the Pſalmiſt, mens words may be ſmoother then oyle, when there is no truth in the inward parts: Or ſuppoſe one to hauehave it; who can tell how long he ſhall enioy it? health, and ſickneſſe, life and death, ſun-ſhine and ſtormes, day and night change not ſo often, as this deceitfull fauour; to day wee may heare Iacobs voice, to morrow feele Eſaus hands; the leaſt error, rumor, or conceit of one, cruſhes this affection: rich words with an ayery iſſue, proclaimes the Parents folly. This fauour of wicked men and women, is nothing worth: like ſmoake to the eyes; or the reede of Egypt to the hand: what extremity of folly driues worldly Polititians then, or boone companions and good fellowes (as they are tearmed) to preferre it before the fauour of God, to ſeeke more greedily for it then reconciliation with God in the blood of Chriſt?
The fauour of great men may be ſought, preſerued, good vſe made of it, yet one dram of Gods fauour in Chriſt is more worth then the fauour of all the Princes in the World. Let mee be Gods fauorite, I care not whether the World ſmile or frowne; let others purſue this deceitfull fauour; but Lord, doe thou lift vp the light of thy countenance vponupon vsus.
Secondly, fauour may be taken for outward proportion, in bodie, and face; ioyned with a iuſtly tempered complexion; when all the humours manifeſt an equall power, without any ſelfe-ruining deſire of dominion: this is the fauour here meant, and is deceitfull two wayes.
Firſt actiuely, when it deceiues others, and that either in regard of iudgement, when men thinke woemen to be ſuch as they ſeeme to be, perfect for parts, beautifull, healthie, ſober, chaſte, temperate; there being indeede and truth not any one, but the ſhadow of theſe qualities in them: or in regard of louelove, and liking, when men ſuffer themſelues to bee enſnared with the very outward fauour; making Senſe the guide vntounto reaſon, and beautie the ground of their affection:Gen. 6.2.34.2. ſo were the ſonnes of God deceiued in the old world; Sechem, the ſonne of Hamor, Sampſon with Dalilah; Iudg. 16. 2. Sam. 11.2.Dauid with Bathſheba, and many more in eueryevery age: few eyes that hauehave not thus beene foyled; looking through theſe deceitfull ſpectacles, hauehave beene miſtaken in their obiect. Experience hath taught vsus to tell you this, fauour is deceitfull; and leaſt it ſhould not be enough deceitfull of it ſelfe: there are certaine appurtenances which make it more deceitfull, as painting, perewigs, falſe eyes, arteficiall teeth, cawles of net-worke to catch wantons; round tyers, chaines, bracelets, mufflers, rings, earrings, with the reſt of that wardrobe ſet open by the Prophet:Eſay 3.19.20.21.22.23. gaze not on this fauour, faire and louely it appeares; but defiles the heart, leaues a ſtaine vponupon the Soule, and is it not deceitfull?
Secondly, paſſiuely, deceiuing it ſelfe; promiſing conſtancie, when nothing is more fraile; ſee if it euer could indure the ſhining of the Sun, blowing of the wind, falling of the raine, the leaſt inward griefe; two or three fits of an Ague, the ſmall pocks, bearing of Children, conſume and leaue it no place; this day it lookes as if it would bee alwayes ſoe; to morrow, as if it had neuer beene ſo; and is it not deceitfull? a meanes it is to coozen many of the foode of life. They cannot goe to Church in Summer for heate, nor in winter for cold, it will ſpoile their complexion; and is it not deceitfull? what meane the multitude of vailes and maskes, the cloſer you keepe it, the leſſer while it will laſt, and is it not deceitfull?
Beautie is vanitie: here wee hauehave a more liuely expreſſion of the former: I know no great difference betweene fauour and beauty: in our ordinary ſpeech they are often put one for another: except this fauour is refer'd to proportion, beautie to complexion: though in ſtrictneſſe of ſpeech, beautie being ſomething ariſing from both.
Beautie is twofold. 1. Inward of the heart and mind mentioned. Pſal. 29.2.Pſal. 45.2. Cant. 5.10.6, 4. Geneſ. 29.17, 12, 11.26.7. Eſter 1.11. Geneſ. 39.6. 1. Sam. 16.12.25, 3. 2. Sam. 13.25.11, 2. This is true ſubſtantiall beauty; not here meant. Another there is outward in the face and countenance; ariſing from a pure mixture, and quicke motion of the humours: as in Scripture we read often of ſuch beautie; highly to be Commended when it meets with a gracious heart: in Rachel, Sarah, Rebecka, Vaiſthi, Ioſeph, Dauid, Abigail, Abſalon, Bathſheba with many others: giuen to good ones, leſt it ſhould be thought euill: giuen to the wicked, leſt it ſhould be eſteem'd more then is meete: yet in both it is truely ſaid to be vanitie; vnprofitable and ſoone fading, like ſome pleaſant flower, that ſtoopes to the firſt ſharpe blaſt: Beautie and vanitie may be compared to Zacheries two ſtaues, one is no ſooner broken,Zach. 11.7. but the other ſucceedes.
The prayſe of grace and gracious Actions.
But a woman that feareth the Lord. What woman ſoeuer, young or old, maid or wife, that feares the Lord: not with a ſlauiſh feare, that may be in Diuels and Reprobates which is to feare with hatred; nor with a ſeruile feare onelyonly,Acts 10.34, 35. though it bee commendable, and in ſome ſort neceſſary:Betweene ſlauiſh and ſeruile feare there is a graduall if no ſpecificall difference. but with a filiall feare, ioyned, with a heartie louelove of him ſo feared: ſhee that is godly and religious makes conſcience of her wayes, hates eueryevery knowne ſinne, delights in the ſocietie of Gods Saints on earth; vſes Gods ordinances in their ſeaſon, performes that office her place requires out of faith and obedience vntounto God; ſuch a one ſhall bee praiſed: Faire ones may be fauoured of ſome for a time; good ones ſhall be fauoured of all for euer; grace brings true honour; no glory without it; her husband ſhall praiſe her, and bleſſe God he euer ſaw her: her Children ſhall riſe vp in token of her honour, and call her bleſſed; becauſe fruitfull; bearing Chriſt in her heart, them in her wombe.
A good woeman was neuer barren; ſhee cannot but bee a mother of many Children, in one ſenſe or other: her comforts and leſſons, workes of pietie and charity, her ſpeech and behauiour: what are they all but ſo many iſſues of grace? Praiſed ſhall ſhe be of God, his word and ſeruants, had in honour of all that are round about her (if men were ſilent, the ſtones would cry out) and her good name ſhall remaine for euer.
Leaſt a good action ſhould miſcarry in the manner, the holy Ghoſt in the laſt clauſe of this booke and Chapter deſcribes how ſhe muſt be praiſed:
By the fruit of her hands, by her owne workes:
The hands of a gracious woman walke faſter then her tongue, the tongue is not idle, nor ill employed; exerciſed often in the prayſes of her God: giuegive her the reward of her hands, not withholding the fruit of her lips.
The fruit of the hands, growes on three branches; in feruent praying; diligent working: charitable giuing: the firſt lookes vntounto God; the ſecond to her houſe and familie; the laſt to the poore and needy: her owne workes they are called, becauſe done by her ſelfe; enabled with Gods grace, during life.
Let others build Trophes to preſerue their memory, after death: a godly woman erects alaſting monument with her own hands: whence we may note by the way; firſt, that it is one propertie of the feare of God to make woemen fruitfull in eueryevery good, both of nature and grace; the want of this makes barren in each degree. Secondly, that works of charity, truely praiſe-worthie, ſhould be done during life; let her owne works praiſe her; not the works of others, though done by her appointment.
Thirdly, to detaine the iuſt reward of praiſe from ſuch good woemen, is iniuſtice: giuegive them the fruit of their hands: let ſuch wiues freely inioy the benefit of their owne labour; let them ſit vnderunder the vines of their owne planting, and weare the cloath of their owne making; Let husbands neither reſtraine, nor ſuſpect ſuch as feare God; either they doe not euill, or would not doe it; the will muſt be accepted for the deede: let their large prouiſion and ample portion, publiſh their iuſt demerit in all aſſemblies; it is the greateſt pitie and iniuſtice that men ſhould ſuffer vertuous woemen to want competent maintenance; incouragement, by due praiſe, and commendation; he may be puniſht with a bad wife, that deales vnkindly with a good one.
Concluſions, or obſeruations doctrinall hence naturally ariſing for our inſtruction are three.
Firſt that fauour and beauty, as formerly deſcribed, are vanitie; a ſeemely proportion with the beſt complection, is but a ſandy foundation whereon to build our affection; whether we conſider deſire, or praiſe; Beautie alone is like a pleaſant baite with a poyſoned hooke, to catch and gall vsus, not to feed and comfort vsus; neither for this can any merit praiſe: For firſt it is the worke and gift of God; not to vsus, but to him eſpecially appertains the praiſe.
Secondly, it is a thing common to good and bad: the worſt women hauehave often the greateſt ſhare: moſt beautie, leaſt grace; they dote ſo much of what they hauehave, as that they neuer thinke of what they want; as alſo with reaſonable and vnreaſonable Creatures: how farre doe ſome flowers exceed the faireſt face.
Thirdly, beautie alone is very vnſeemely; like a gold ring in a Swines ſnout, ſo (ſaith Salomon) is a faire woeman without diſcretion.Prou. 11.12.
Fourthly, it is deceitfull, both actiuely, and paſſiuely: beſides, beautie and fauour in their beſt apparell; are but ſhadowes of Good comparatiuely; as may be gathered from diuers paſſages of the Preacher; and therefore none ſhould rely on them, whether owners, or beholders: Firſt, becauſe they are not laſting, as hath beene noted in the expoſition; that cannot make man happie, which is capable of not-being: ſecondly, they can giuegive no ſatisfying content, while they doe laſt: beautie and fauour fill not the heart, though obtained: the eye is not ſatisfied with ſeeing;Eccleſ. 1.8. Prou. 27.20. that which hath power to ſtay and ſatisfie the mind of man, is ſimply one; affect beautie, we cannot wantonly and meerely for it ſelfe without deſire of change; now this pleaſes, after that: delight in variety is the companion of luſt; neither of which can ſtand together with contentation.
The vſe of this may ſerue for inſtructiue information to men and woemen. Firſt, let faire woemen learne hence to eſteeme ſo of their beautie; bee not miſtaken in your face; if you hauehave nothing better, you are but as painted Sepulchres; your outward ſtructure couers a maſſe of foule Corruption: a flower may be wondrous faire to looke vponupon, yet wee ſay it is but a flower, and accordingly to bee eſteemed: ſo beautie, though iuſtly admired, expreſſing in ſome part the excellence of the workeman; yet Salomon tels vsus, it is but vanitie, compared to the beauty of the inner man: nay, what is more vgly then a faire face, with a foule, proud, luſtful heart? the fairer any are, the more carefull ſhould they be; not to offend by it, themſelues or others, and the more thankfull for it, many good things of nature require more ſeruice to glorifie the author thereof: beauty with grace, a faire face with an humble holy heart, are Iewels of ineſtimable worth. Did faire woemen know how highly outward beauty is ſet forth by the preſence of inward grace,Gratior eſt pulchro, &c. they would ſtriue for it, and ſeeke each to exceed other. Beautie without grace, is one of Sathans ſnares to entrap poſſeſſors and paſſengers both at once.
Secondly, men may hence learne wiſedome in two reſpects. Firſt to recall this truth into minde, when they are tempted with beautie; ſhall we truſt what is knowne to bee deceitfull? Secondly, that they doe not ſo much delight in, and admire it, as to make it the chiefeſt motiue, or ground worke of their louelove and liking, hee is accounted in the iudgement of wiſedome a fooliſh man that builds on a ſandie foundation;Math. 7.26. eſpecially conſidering the following danger. For firſt, Stories tell vsus that many great ones hauehave falne hereby:Prou. 6.25.7.26. other mens harmes ſhould make vsus the more wary, principall pillars in Iſraell, Dauid and Salomon, father and ſonne were foulely ſhaken; what may weake ones feare? Secondly, beſides the diſcord hath beene rayſed betweene Brethren; warre proclaimed, blood ſhed, onelyonly about this deceitfull beautie: the practice of Paris may at any time bring Grecians to the walles of Troy. Thirdly, and after all, ſuppoſe it peaceably obtained, when outward fauour decaies, that louelove grounded firſt thereon will decay alſo, if no further hurt enſue. It is reported of Helen, or ſome other of her complexion, that on a time, after ſickneſſe, viewing her ſelfe in a glaſſe, and ſeeing her beautie decayed, ſuddainly fell into a relapſe, and through the malignitie of a ſtrong conceit dyed.
Secondly, this cenſures and condemnes the practice of many amongſt vsus, both men and woemen; woemen, who hauing and ſeeking nothing elſe but fauour and beautie, beſtow all, or moſt part of their time about it, curling and cutting the haire, painting, pinning, lacing, dreſſing, adorning, &c. it argues great lightneſſe, and want of the louelove of grace, to toyle ſo about a knowne vanitie: how light then many of our Engliſh Dames are, their practice ſhewes, looking more on the Glaſſe then on the Bible: being more carefull of their faces, then their hearts: pitty it is faire Creatures ſhould ſo befoole themſelues, onelyonly with a meere out-ſide of good.
Men that are carried away moſt with beauty, let them learne to ſee, and acknowledge their youthfull error, as they deſire to be ſaued: are not you one cauſe of their miſery? offences may come; but woe to them by whom they come. I ſee not how it can be auoyded: for, did not woemen by experience ſee, men preferring outward endowments to inward graces, we ſhould quickly finde a generall change; woemen would ſtriue to be good, did they ſee men affect goodneſſe: it is ordinary policie to vſe that baite which the fiſh moſt delight to play with: in this worſt age of ours, what is moſt looked after in woemen but beautie, riches, or both? are they rich, beautifull, of rich parentage; is there any hope of preferment by them in the world? (Religion the chiefeſt linke between man and wife) grace and a vertuous education is little reſpected: this makes woemen admire the one, as their chiefeſt good, neglect the other, as little worth: Let ſuch men know, a day will come, when they ſhall confeſſe, and bewayle this pleaſing and ſelfe-deceiuing error; if they bee not arraigned as guiltie in part of Female folly.
Thirdly, here is comfort for ſuch as ſettle their affection on better ground, vponupon the image of Chriſt, and the graces of the ſpirit, ſhining in the partie affected: this Foundation is rockie, durable: the proportion will neuer change, nor the beautie decay, the gates of hell ſhall neuer preuaile againſt it; by vſe it increaſes, and out-liues the nipping blaſts of all-conſuming time: fauour is deceitfull, and beautie is vanitie: why ſhould any bee proud that hauehave it, or grieue that want it? a wrinckled forehead, ſwarthy complexion, a perſon in bodie or in face any wayes deformed; with a vertuous, religious mind, appeares more beautifull to the eye of iudgement, then the faireſt Creature in the world: Not ſo, ſince Eue aſſented to the craftie Serpent, none of her poſterity appeare beautifull; but ſuch as are dipt in the blood of Chriſt, and cloathed with his righteouſneſſe: For the cenſure of ſome ſcornefully fooliſh in bewraying their owne ignorance; paſſe it ouer, it cannot harme you; a good ſoule ſhall not be denyed entrance into heauen for want of beautie.
Let me therefore exhort you (my dearely beloued in the Lord, men and woemen) affect not fauour, it is deceitfull; dote not on beautie, it is vanitie. To Profeſſors of Chriſts Goſpell I ſpeake; faſhion not your ſelues to this world, miſpend not precious time in pampring foode for wormes; the greateſt gallant, and faireſt face, ſhall ſtoope ere long to lodge in clay: beleeue it now, or elſe you will one day find it ſo, when it is too late: build not your affection on ſuch a ſandie foundation, the ſturdie windes will ruinate whatſoeuer you erect thereon: Salomon ſpake out of experience deare bought; you hauehave wiſedome offered you at a cheape rate, and it may be as good as that which is further fetcht; contemne, nor flight it not; Conſider what is truth, and the Lord bleſſe it vntounto you.
Secondly, in that the feare of the Lord is here oppoſed to fauour and beautie, and by oppoſition preferd; we learne, that the feare of the Lord with good workes, are woemens chiefeſt Iewels, things of greateſt worth.
I ioyne theſe two, becauſe they cannot well be ſeperated; no filiall feare of God without good workes; no good workes without the feare of the Lord: theſe are wo…mens chiefeſt Iewels, and of greateſt worth; in regard they laſt longeſt, and become them beſt, yeelding certaine comfort, with a free reward: that ſoule which once feeles the benefit, will not part with it for all the world. The Scripture is eueryevery where full to this purpoſe;Pſal. 19 9, Eſa. 33.6. Prouer. 11.16.15.16. the feare of the Lord is excellent, and endures for euer; the feare of the Lord is a treaſure; a gracious woman retaines true honour, better is a little with the feare of the Lord, then great treaſure: better is a little beautie with the feare of the Lord, nay fairer is the fouleſt face, with inward grace, then Helens beautie, with a proud, wanton luxurious mind:Prou. 31.10. who can find a vertuous woeman? her price is farre aboue rubies: therefore it is the Apoſtles aduice, that woemen ſhould array themſelues in comely apparell, with ſhamefaſtneſſe, and modeſty, not with broydered haire, gold, pearles, or coſtly apparell: (no better ornament for a woeman, then an humble mind) no richer pearle then a pure heart) but as becommeth woemen that profeſſe the feare of God,1. Timo. 2.9.10. with good workes; ſeconded by his partner in labour,1. Pet. 3.4. whoſe adorning (ſpeaking of good woemen) let it not be that outward, of plaiting the hayre, wearing of gold, or putting on of apparell: but let it be the hiden man of the heart, in that which is not corruptible, euen the ornament of a meeke and quiet ſpirit, which is in the ſight of God of great price.
Let common woemen gull themſelues and others, with paynted ſhewes, eueryevery vertuous matron knowes good workes to be a better ornament then cut or plaited haire, pearles, gold, or coſtly array: many ſimple ones, either know not, or beleeue not this, obſerue them ſtrutting with their ſpangled foreheads, as peacocks vſe to doe with their tailes, hauehave nothing to glory in but what is borrowed from the Creature, wanting the chiefeſt Iewell, all the reſt are as filthy rags.
This truth will further appeare vntounto vsus, if we conſider firſt that which the Scripture ſpeakes of, the feare of the Lord in thoſe ſeuerall places cited,Pſal. 19.9. Prou. 1.7.10, 27, 14, 27. Math. 13.…5.…6. 1. Tim. 4.8.6.6. Philip. 4.11. wherby we may eaſily diſcerne the excellencie of it. Secondly, that ſweet contentation of mind, with our portion allotted, as with what wee are and hauehave; beautifull, or deformed, riches or pouertie; which followes as an effect of this feare; it hath the promiſe of this life and that to come: Godlines with contentment is great gaine: heereby was S. Paul taught, in what eſtate ſoeuer he was to be contented therewith: and good reaſon; for as the Prophet tels vsus, there is no want to them that feare him; they want not beautie, riches, pleaſure, nor content; Chriſt is all in all vntounto them.
Thirdly, The continuance of this Iewell, it endures for euer, hauing the promiſe of both Kingdomes, this of grace the other of glory: when fauour deceiues, and beauty failes, the feare of the Lord endures without change; when all other pleaſures leaue a dampe behind, the feare of the Lord onelyonly makes rich, and hee addes no ſorrow with it.
Fourthly, the deſire of the beſt woemen in eueryevery age, ſeeking to attaine it, rather then beautie, riches, foode, or rayment; whoſe actions, are for your imitation; let others pin, plait, and paint, ſpend you theſe precious howers in prayer: Let Martha bee troubled with many things, take you Maries choice, it will bring Marthaes gaine without her trouble. Like as Salomon asking wiſedome, obtained alſo honour, riches, long life; ſo fals it out with thoſe that feare the Lord, it brings with it all other neceſſaries: fauour and beautie may bee without the feare of God: the feare of God not without them: and as it was a chiefe part of wiſedome in Salomon to deſire wiſedome: ſo is it a ſpeciall part of holy policie in woemen to chuſe the feare of the Lord,1. Cor. 15. vlt. as their chiefeſt ornament: God will adde the reſt: no man euer ſerued the Lord in vaine.
In the application of this doctrine wee find matter firſt to informe woemen, what they ſhould moſt earneſtly ſeeke after: if they would be good wiues, and bring a laſting portion with them to their husbands, The feare of the Lord. Math. 6.33.It is the Command of our Sauiour, ſtrengthened by a promiſe: ſeeke firſt the Kingdome of Heauen, and all other things ſhall be added vntounto you: this makes woemen moſt louely and onelyonly praiſe-worthy: their preſence highly eſteemed during life: and their memory honoured after death: this makes woemen ſhine in the darkeſt age; fruitfull in eueryevery good worke, conſcionable in their wayes both toward God and man: obſerue, and you ſhall find how pious ſuch are vntounto God, dutifull to their husbands, carefull of their houſhold, teaching Children, guiding ſeruants, giuing good example to both patternes of humility in ſpeech, going, attire.
They are helpefull, hopefull, eueryevery way beautifull; I want Epithetes to expreſſe their excellency; a woman with this Iewell, is one of the greateſt outward bleſſings to man on earth; prouided it hang not in the tounge, nor at the eare onelyonly, but in the heart.
The Queſtion onelyonly here will be; how this Iewell may be knowne?
Anſwere. By theſe, or ſome of theſe three things. Firſt, by antecedents, or things going before: Firſt, knowledge of God, his will, preſence, iuſtice, merciemercy; of our ſelues, what we hauehave, wee ſhould not hauehave, what we want, that we ſhould hauehave. Secondly, ſorrow of heart, for what we perceiue amiſſe. Thirdly, deſire of amendment, which we muſt feele before we can attaine it. Fourthly, enquirie after, and diligently vſe the meanes, hearing, and reading of the word of God, with prayer and meditation.
Secondly by ſome properties; which are, firſt to inlighten the vnderſtanding in ſome meaſure according to the capabilitie of the ſubiect. Secondly, to purifie the heart, not from the being, but from the raigne of ſinne. Thirdly, to heate, and enkindle zeale in the affection, for Gods glory. Fourthly, to direct in the right way to heauen; like as the Load-ſtone turnes the ſinger towards the North; ſoe this feare of God makes women ſtill looke vntounto Chriſt, that they may ſafely ſaile, betweene the dangerous rockes, of doubtfull, and vnlawfull things. Thirdly, by ſome Conſequents as firſt to hate eueryevery ſinne, and foule faſhion of the world, ſo ſoone as knowne. Secondly, to delight in the practice of ſincere obedience: without partialitie, hypocriſie, formalitie, or temporizing neuteralitie: to be more in deedes then words; to doe more at home, then abroade.
Thirdly, to make conſcience of both theſe, to eſchew euill, and doe good in obedience vntounto God.
2. Queſtion. But how may this Iewell bee attained?
Anſwere. Firſt, by meditation vponupon the former particulars: ſecondly, by practice; and that is firſt remotion of all lets and hinderances, with the wiſe Merchant, we muſt part with all wee hauehave to buy this pearle.
Secondly reſolution, to doe what euer the Lord commands vsus in his word, both for time and manner, without diſtinction, pretence, or exception.
Secondly, to teach men what they ſhould moſt affect and praiſe in woemen; not riches or beautie, though both the gifts of God: Did you know the worth of a vertuous wife, her fidelity, ſedulitie, ſobrietie, humilitie, patience, ſweet carriage and behauiour, you would ſeeke her more greedily then any hungry Spaniard doth the Indian gold, or any amorous wanton, his deceitfull minion: know this further, woemen would not offend ſo much about their faces, did not men offend firſt in exceſſiue praiſes of their fading beauty.
Thirdly, to ſtirre vp the parents care, by their godly endeauour, to leaue this portion to eueryevery one of their Daughters: you would hauehave your children doe things praiſe-worthy, then giuegive them good example, teach them the feare of the Lord; and they ſhall bee praiſed: God hath ſpoken: the preſent ſight of a vertuous face is more delightfull, then gold or laud; the one as vncertaine reſpects the body only: the other as a laſting Iewell; regardes both body, and ſoule. But alas, the greateſt care in many parents is, to ſowe in their Children the ſeedes of pride, and idlenes, by keeping them in the faſhion for their haire, face, attire, geſture, complement, &c. neglecting the old faſhion, after which God made them; to ſet them vp on high, the churliſh thiſtles daughter, muſt marry with the Cedars ſonne, only for his height; plodding to leaue them rich, though graceleſſe: a greater fault there is in ſome other parents, whoſe indeauour is to diſhearten and hinder their forward children in good courſes; like the Scribes and Phariſees, will neither enter heauen, nor ſuffer thoſe that would. I aduiſe children to honour their parents, becauſe of our precept, but God more, becauſe of many, parents are deare, Chriſt dearer; their louelove precious, his ineſtimable, the parents care may adorne the body, this feare of the Lord is the ſoules ornament.
Secondly, this ſerues to vnuaile the deformed pouertie of ſuch women as want this Iewell; though faire, yet faithleſſe; and may be compared to an Iriſh bogge or quagmire, which appeares greene and ſolid, till it be tried; then opens her mouth to deuoure the paſſenger: ſuch are faire rich women without grace; to looke vntounto they are like a bed of downe; to touch, like a bundle of the ſharpeſt thornes: whoſoeuer deales with them, had better grapple with a neſt of ſnakes: their ornaments are all outward, and ſuch as are indeede, the diſgrace of Chriſtianitie, borrowing, poudering, frizeling, and cutting of their haire; naked breaſts, ear-rings, noſe-iewels, with ſtrange fantaſticke faſhions: yet what a gay ſhow doe ſuch make; eſteeming themſelues no meane perſons, (no more they are not; for they are alwaies in extreames) how haughtie are they, walking with ſtretched-forth neckes, wanton eyes, tripping nicely, as they goe? how are they admired by ſimple ones, that know them not? when as there is nothing in them praiſe-worthy; it muſt needs bee folly, fl…ttery, or both to commend them: if wee giuegive them the fruit of their hands, and let their owne workes ſpeake for them, what a harueſt muſt they reape? will they not bluſh to heare and ſee pride, idleneſſe, luſt, drunkenneſſe, laid before them as their owne? Oh, conſider this, yee back-ſliding proud wanton, wine-bibbing, loudſpeaking daughters; the fruit of your hand ſhall be giuen you, when nothing can be ſpoken of you but will diſpraiſe you here, and after death; your name and memory ſhall rott away: it is not a bare out-ſide will praiſe you, nor painting that can preſerue you; your muffes, ruffes, laces, lawnes, perfumes, rings, bracelets, with the reſt of that deceitfull burthen, (a compleatly faſhionable woman in our age, beares a little packe about her) laid aſide, what is left, but a barren carcaſſe, that neuer did, nor is like to receiue any good without ſpeedy repentance and reformation.
Let no vertuous Matrons, be diſcouraged hereby, nothing is ſpoken againſt; yea, I hauehave comfort for them in ſtore: Feare not yee; I know you feare and ſeeke the Lord Ieſus: and what can daunt you? ſhould pouertie? Chriſt is your riches: ſickneſſe? Chriſt is your health; contempt in this world? honoured you are, and ſhall be in heauen, want of a good complexion? alas, it is nothing; and it may be, it is in mercy thoſe that hauehave it, ſinne more about it, and encreaſe ſinners amongſt men, or of due proportion, amongſt the partes of the body? mee thinkes a little grace doth abundantly ſupply all defects in nature: a woeman that feares God, appeares alwaies moſt amiable and louely; though in bodie neuer ſo deformed: let this Iewell of the ſoule comfort you againſt all other croſſes, though you had nothing elſe in this world, glorie in this, that you know and feare the Lord.
I may ſtay no longer here: let me exhort you that hauehave heard, or by any other meanes, ſhall heare what I hauehave deliuered this day, to affect true prayſe: bee wiues indeed, and truth, like helpfull parts in a liuing body, not in name and ſhew onelyonly like artificiall eyes, which ſupplying the roome, performe no part of the office of an eye: wiues neglecting their dutie; when they ſhould be helpfull, become hurtfull; are but the ſhadowes of wiues, and were they ſhadowes onelyonly, it were well with thoſe that hauehave them, if you would hauehave the reward, doe the worke of good wiues: ſeeke the chiefeſt Iewell, weare the beſt ornament; then know, though fauour be deceitfull, and beautie vanitie; yet a woeman that feares the Lord ſhall be praiſed.
We all ſtand bound to acknowledge this grace in thoſe woemen, on whom God hath beſtowed it; husbands, children, neighbours; yea, the whole Church muſt giuegive them the fruit of their hands: whence ariſes for our inſtruction this third and laſt concluſion. That it is a neceſſary, no arbitrary action, to giuegive vertuous women their due commendation: beautie is vanitie, and fauour deceitfull; not worthy naming; but a woman that feares the Lord, ſhee ſhall bee praiſed; that is, acknowledged for ſuch, and commended: beſides this precept we find the ſpirit of God hath practiſed it elſe-where: it is ſtoried of Ruth, Ruth. 3.11.that all the people of the Citie did know her for a vertuous woeman, that is, acknowledge commend, and praiſe her: of Abigail, 1. Sam. 25.3.that ſhe was a woman of a good vnderſtanding: in the booke of Kings,2. Kings 4.9. we find the good Shunamite commended: and our bleſſed Sauiour himſelfe, enioynes it to bee done of one woman,Math. 26.13. for a good worke performed by her: whereſoeuer this Goſpell ſhall be preached in the whole world, there alſo ſhall this that this woman hath done, be told, for a memoriall of her. So of Tabitha the ſpirit records,Acts 9.36. that ſhe was full of good workes, and almeſ-deeds which ſhe did.
Neither is it without Gods guiding prouidence, but by ſpeciall direction, that humane hiſtories, hauehave beene ſuch faithfull records, of the acts of vertuous woemen (I confeſſe ſome hauehave impiouſly dipt their pens ouer-deepe in the waters of Marah, going to deſcribe the female ſexe, ſo painfully publiſhing their owne diſgrace,) Suetonius makes mention of Claudia, who ſeeing her father, riding through the ſtreets of Rome, to be pluckt from his triumphant Chariot by the Tribunes, with a maſculine boldneſſe freed him from their hands, placed him againe in his ſeate, and neuer left till ſhee ſaw him, receiued withall magnificent pompe into the Capitoll. Solinus mentions another Romane Lady who when her mother was committed to ſtraight priſon by the Triumuiri, there to be ſtarued to death, ſhee nouriſht her with the milke of her owne breſt: Plinie tels vsus of another who did the like vntounto her owne condemned Father. Wee read of Alceſte, that died to ſaue the life of her husband Admetus; drawing from her owne chaſte breaſt, ſuch, and ſo many ſolid drops of blood, as erected for her ſelfe a liuing monument of honour to outlaſt time; the like inſtance I find in Iulia, the wife of Pompey, mentioned by Plutarch: in Portia the wife of Brutus, commended to vsus by Valerius Maximinus: and in Pompeia Paulina, the wife of Seneca: with many others, whoſe names deſerue to bee engrauen in pillars of Marble, and all to teach vsus the neceſſity of this duty.
Which will further appeare if wee conſider theſe enforcements. Firſt, there are many that hauehave had and doe deſerue this praiſe, you hauehave read or heard (I preſume) of Rachel, and the pillar Iacob erected in memory of her, of Deborah. Hannah, Eſter, Iudeth, Marie, Martha, Lydia, Sarah, &c. whoſe names, and condions, are regiſtred by a neuer-erring Hiſtorian; to tell vsus, God is as wel pleaſed with the gracious actions of good woemen, as with the beſt of any of the ſonnes of men; and that we, as he, ought to giuegive them their due commendation: who can paſſe ouer in ſilence the renowned names of our two famous Engliſh Elizabeths, without admiring the one for valiant doing, the other for patient ſuffering, many calamities (the Lord in mercy, put an end vntounto them in his time) and prayſing both for their vertues; many others I could name where I liue, and hauehave liued, who deſerue it, but deſire it not; let their owne workes praiſe them in the gates.
Secondly, this makes much for Gods glory, whoſe power is moſt ſeene in weakeneſſe, what is praiſe worthy, is the ſpeciall worke of God: their weakeneſſe magnifies his power; when they are praiſed for good workes, hee is glorified.
Thirdly, it is a meanes to augment that which is commended in them: vertue increaſes by praiſe, if it be in an humble minde; or elſe indeed it is not vertue. Fourthly, it is a neceſſary part of diſtributiue Iuſtice, to giuegive to eueryevery one their owne, praiſe to whom praiſe belongs. Fiftly, it is beneficiall to all others, as to excite and ſtirre them vp earneſtly, to ſeeke after that Iewell, yea, to ſell all they hauehave, to buy it, which is ſo highly and generally commended: ſo alſo it will ſerue as a patterne to ſhew them how they muſt liue, if they would be prayſed; and although none would be praiſed, yet all muſt doe things worthy praiſe. Sixtly, it is comfortable to ſuruiuing friends: by this meanes though death hauehave depriued you of the preſence of many good and vertuous woemen; yet of the preſence of their vertue and good workes, it cannot: a good name is left ſtill, yea, a freſh memory, which will ſpeake in their praiſe, when they are turned to clay, grace our-liues death; it ſtoopes not to the graue, but wa…tes on the ſoule to the throne of glory; beauty and fauour moulder into duſt, the feare of the Lord indures for euer. It cannot be but a great comfort to heare wiſe men, and religious woemen, ſpeake truly in prayſe of our departed friends; to ſee the pens of ſtrangers employed as Gods inſtruments to publiſh their due praiſe, a reward to them, an example to others.
In the application of this Leſſon, we find matter of direction, teaching vsus, as to practiſe what is here inioyned for the time to come; ſo to be ſorry for former neglects: we may not, we muſt not be ſilent in the praiſe of good woemen: their number is ſmall, the fault may be ours: when goodneſſe is ſlighted or diſeſteemed by moſt, weake woemen ſeeke it not at all: let others be condemned for not ſeeking it when they ſhould; rather then any of vsus, for not prayſing it, where it is: But ſtay; are wee not too forward in this point? doe not moſt bedaube the dead with vndeſerued praiſes? too many no doubt: but then the rule ſet downe here is not obſerued: they praiſe them, but doe not giuegive them the workes of their owne hands: they rob one to enrich another, take Iewels from the Iſraelites, and giuegive them to the Egiptians: as in Rome common ſtrumpets hauehave beene highly extold; ſo amongſt vsus, thoſe are often prayſed after death, both in funerall Orations and ordinary talke, who neuer yeelded any fruit praiſe-worthy during life: by this fauning ſtile, God is highly diſhonoured, good men and woemen diſcouraged, and the vildeſt wretches countenanced in euill: I ſpeake not this as condemning al thoſe which hauehave, or do caſt a few flowers vponupon the coffin of the dead, it may be they ſaw more in them then all others did: but could wiſh men in this kind, where ſin raignes euidently, aboue the feare of God, to be wiſely ſparing for feare of future danger.
If any demand here how a good woeman may be knowne, that ſo they may praiſe her and giuegive her the worke of her hands without offence to any? I anſwere; for this end you muſt make vſe both of your eye and eare, a good woeman may be knowne, partly by what you ſee in her, partly by what you heare of her: Firſt, by what you ſee in her, that ſhe be (as farre forch as is poſſible for man to diſcerne) firſt vertuous, inricht with competencie of knowledge, and a good vnderſtanding agreeable to her Sexe: able to diſcerne betweene good and euill morally; and accordingly to make choyce, both for ſpeculation and practice; with wiſedome (which conſiſts in ſeeking for) finding out, following and maintaining the truth, according to abilitie, place, and calling; with iuſtice, ready to giuegive vntounto eueryevery one their owne: pietie to God, fidelitie to her huſband, charitie to the needie, and diligent induſtri… to her charge in familie: with temperance, a vertue fetching backe all extreames to a mediocritie, and is employed in eueryevery vertuous woman, about theſe particulars eſpecially. Firſt, her wordes, that they be not raſh, haſtie, loud, nor many, eſpecially in the preſence of her husband. Secondly, her pleaſure, that ſhe ſeeke not ſo much as is deſired by the vnregenerate part, nor any at all, as the fleſh deſires it: let that which is reported of Semiramis, Paſiphae, Fauſtina, Meſſalina, with many other filthy woemen amongſt the Gentiles, both Grecians and Romanes,Rom. 1.26. keepe backe all from ſubmiſſion of their reaſonable part to the ſlauiſh regiment of ſenſe and carnall appetite; thinke not with delight of variety, leſt you deſire it; deſire it not, leſt Sathan offer you meanes to act it; act it not, leaſt after, in ſtead of expected ſatisfaction, it lay you open, to further inuaſion. Thirdly, her dyet, that ſhe be neither careleſſe, curious, or exceſſiue in meate or drinke, for quantitie, nor ouer-much, (the guiſe of drunken Goſſips) for qualitie ouer-daintie, a ſinfull ſauce, wherewith proud Cleopatra entertained her familiar gueſt Marke Anthonie. Fourthly, about her apparell, that ſhe be neither gariſh nor ſluttiſh, that ſhe paſſe not the bounds of her Husbands calling, and abilitie, either in the matter, or manner, ground or faſhion of her attire.
Secondly, it is required ſhe be religious in affection, profeſſion, and conuerſation; that ſhe delight in the hearing of Gods word, obſerue due howers of prayer publique with the Church, eſpecially on the Lords day, not ſlighting it at other appointed times; priuate by her ſelfe, and after with her familie, ſo ordering her houſhold buſineſſe, that this dutie may not be omitted, or interrupted through her default: that ſhee louelove Gods ſeruants, countenancing with her beſt indeauour the beſt things; without this all the reſt are little worth: chuſe no wife, praiſe none choſen, without ſome ſignes of grace, ſome manifeſtation of the power of Religion.
Thirdly, it is required, ſhe be obedient, humble, chaſte, ſober, diſcreete in her carriage, and outward behauiour: obſerue a woman in her houſe, table, and furniture, for order and dſpoſition of things left to her truſt, in her cloathing, going, laughing, and talking; and you may quickly diſcerne her what ſhe is in theſe as in a glaſſe, the minde is repreſented, formall hypocrites, faile manifeſtly in ſome of theſe, when an honeſt heart keepes a decorum in all.
Secondly, you may iudge of a woman by what you heare of her; not from eueryevery tongue; ſome inuent to publiſh what may pleaſe their owne, or the itching fancie of an il-willing neighbour; ſome paſſe ſentence raſhly, without Iudgement or experience, vponupon heare-ſay from others as bad as them ſelues; ſo fame becomes a liar) but from the beſt and moſt iudicious, who are ſo obſeruant of good things, that a gracious woman cannot miſſe a good report, where ere ſhe liues. Feare not, omit not to giuegive ſuch a one the fruit of her hands, and let her owne workes praiſe her in the gates.
A ſort of men there hauehave beene, and are (a viperous broode of degenerating Adamites) who doe ſo baſely deiect woeman-kinde, as to thinke and ſay, nothing they can doe, is praiſe-worthy: ſo their actions, though painfull and pious, neuer come in remembrance to be ſpoken of, or in a cold ſlight, and ſcornefull manner onelyonly: how highly theſe offend and diſhonour God Almightie, in denying them the worke of their owne handes, and diſeſteeming that exact part of his workemanſhip. I would they knew: enuying the good they might ſee in them, or fretting at their praiſe.
Notwithſtanding this vnnaturall ſpight and wicked behauiour of ſome men, in denying women due praiſe, and giuing them the heauy fruit of their vnmanly hands, beating in ſtead of praiſing, who hauehave their reward: what comfort and encouragement ſhould the conſideration of this Scripture, yeeld to godly, vertuous, and religious woemen; though men ſhould not, yet God you ſee doth reſpect you; hee hath done it, and will continually raiſe vp others to giuegive you the fruit of your hands: onelyonly remember to doe worthily in Ephrata, Ruth. 4.11.and you ſhall be famous in Bethelem. You cannot loſe the reward of wel-doing;1. Cor. 15. vlt. your labour is not in vaine in the Lord: ſowe nothing you will be aſhamed to receiue;Gal. 6.7.8, 9, 10. in due ſeaſon you ſhall reape if you faint not: your owne good workes of pietie and charitie done during life (though all things elſe ſhould conſpire in a ſinfull ſilence) ſhall ſpeake and praiſe you in the gates.
Of the Text hitherto.
And now for concluſion, it may bee expected, and is, as it hath beene a commendable cuſtome in this and other Churches (in the pureſt ſeaſon) I ſhould adde ſomething in particular, concerning the occaſion of our meeting; which is to interre the Corps (ere-while containing a vertuous ſoule) of Miſtris Marie Croſſe: And were not my purpoſe ſuch, I ſhould be iniurious to her name, vniuſt to her deſert, and firſt of all giuegive ill example in thwarting my owne Doctrine; which I hope (through Gods grace enabling) I willingly neuer ſhall. It is no arbitrary, but a neceſſary dutie, to giuegive this good woeman ſome part of her due commendation, for the comfort of the ſhruiming friends, and the encouragement of many vertuous Matrons left behinde.
To name the Text onelyonly were ſufficient, Fauour is deceitfull, and beautie vanitie, but a woman that feares the Lord ſhall be prayſed. You are all perſwaded (I doubt not) ſhe was a woman that feared the Lord heartily, and therefore muſt be praiſed: deale iuſtly with her; giuegive her the fruit of her hands, and let vsus permit her owne good workes to ſpeake for her, and praiſe her in the gates. For my owne part, as Peter and Iohn anſwered the Scribes and Rulers,Acts 4.20. I cannot but ſpeake of her the good things I hauehave heard and ſeene; willing and reſoluing, as Ierome concerning Marcella, to praiſe nothing in her, but what was truely made her owne by the gift of God: What Boaz ſaid of Ruth, in her is fitly verified. You hauehave all long knowne her to bee a vertuous Matron, eueryevery way commendable, whether wee conſider her as a Woeman, as a Wife, or as a Chriſtian.
As a Woman; (with her Birth and Parentage I was neuer acquainted) this I know, what the Scripture ſpeakes of Abigail, applies it ſelfe vntounto her; ſhe was a Woman of a good vnderſtanding; wiſe, iuſt, ſober, chaſte, louing, diſcreete in all her actions, temperate in wordes, in pleaſure, diet, apparell; from faults I exempt her not; ſinnes ſhee had, inward corruptions, whereof ſhe would often complaine with teares, elſe we nor ſhee had beene here to day.
As a Wife; you hauehave beene eye-witneſſes of her dutifull obedience, ſubmiſſiue and reuerend behauiour; indued ſhe was with a great meaſure of patience, carefull to content her Husband, gouerne her houſe, and to bring vp her children in the feare of the Lord, reading to them, examining of them in the grounds, and principles of Religion, (the practice of eueryevery good woman, according to abilitie) ſo ſpending ſpare houres, when others were at the Goſſips play; neither was it labour in vaine, Gods bleſſing in her Children was one of her chiefeſt comforts to her dying day.
As a Chriſtian? ſhe hath beene an ancient Diſciple, a profeſſour of Religion in the power thereof, and a practitioner of pietie in truth and ſinceritie; this was her onelyonly ioy, comfort elſe, being wondrous ſickly, ſhee had but little in this world; ornaments, with other feminine toyes ſhee eſteemed none; in compariſon of this Iewell: much good I hauehave obſerued in her my ſelfe, but hauehave heard much more, admiring the truth and power of God, that ſome ſhould praiſe her for her pious deuotion and religious behauiour, who yet were neuer guiltie of any good. Three things eſpecially are reported of her by faithfull witneſſes: Firſt, that ſhe ſpent conſtantly ſome part of eueryevery day in reading, and meditating on the word of God, and that ſhee read ouer the Bible this laſt halfe yeare before her death; as if her commiſſion had run thus; read my will once more, and then come home: a ſhame to ſuch who hauehave liued in health many whole yeares, and hitherto hauehave neuer read it ouer: many vſe their booke a little on the Lords day, turne to places, cited, as if they would note them for future meditation: but returning home, the booke is laid vp in a ſpare roome, nere troubled more till ſome ſeruant come to ſhake off the duſt, that it be fit for publike vſe in the eye of the Church; with ſuch formalities God is not pleaſed: if ſhe be bleſſed for delighting in the law of God day and night, as ſhe did; what are they?
Secondly, that ſhe would not ſleepe on the Lords day; no, not in the greateſt extremitie of her laſt ſickneſſe, notwithſtanding that her weake body was chiefly ſuſtained by ſleepe, and her friends and Children would often perſwade to it, vrging Gods gracious acceptance of the will for the deed, where abilitie was wanting to actuate good deſires: howſoeuer, in the iudgement of the ſtricteſt Diuines, it is very lawfull and tolerable, yet in the exuberance of her zeale, her anſwere ſtill was thus, or to this effect: no ſhe would not yeeld that day to ſleepe, it was the Lords day, the Soules market-day: if I loſe this day, what ſhall the Soule feede on all the weeke after? How ſhould I anſwere it if my Lord ſhould come and call to take mee hence, finding mee this day ſleeping? I will not doe it; can I not watch one houre? the health of body I both reſpect and deſire, preferring ſtill the welfare of the ſoule, and though I cannot ſpend it as I would, being Gods priſoner, yet my endeauour ſhall not be wanting in heart and minde, to ioyne with the publike aſſembly, and ſuch indeed her manner was to ſpend the whole day when ſhe could not goe to Church (her lingring diſeaſe did ſtay her long and often) in prayer, reading and meditation: a ſhame to ſuch among vsus, that prophanely miſ-ſpend the Lords day, ſleeping all the morning ſecurely, till the Bell cals them: as if putting on of our beſt cloathes, and running away, were all, nothing elſe required, when ſome preparation is as neceſſary as the ſeruice: he ſhall bring home but little good, that goes to market without money in his purſe; greater ſhame to ſuch as come to ſleepe in the Church: her zeale would not permit her to ſleepe in great weakeneſſe, on her bed alone, where none could be offended. Gods awfull preſence cannot keepe you from ſleeping in health, in Gods houſe, amongſt a multitude, where many are offended thereby: if her vigilancie bee to be admired, take heede leaſt Iudgement finde you napping.
Thirdly, that ſhe obſerued conſtant houres eueryevery day for priuate prayer on her knees; euen when for very weakeneſſe ſhee could not riſe againe, till ſome came in to helpe her vp. Oh happy Soldier! thy warre is ended, victory wonne, and the crowne obtained; ſing deare Saint the ſongs of Zion: thy teares are waſht away, enioy thy reſt.
I could delightfully ſtay here to admire this free priſoner, in her heauenly conuerſation, till the houre of her deſired diſſolution. To behold in a weake, leane, dying body, true beautie and to obſerue the picture of pietie in this ſpirituall anatomie: how welcome is weakeneſſe, when accompanied with ſuch ſtrength of grace? but me thinkes I ſee already your eyes full, and the glaſſe emptie, I may not ſtay. One thing I would requeſt of her Huſband and Children, before I leaue, and that is, they would make knowne vntounto the world, their louelove, dutie, and reſpect vntounto her, by imitation of her in pietie, humilitie, ſobrietie, frugalitie and louelove towards Gods Children, follow her in grace, you ſhall follow her to glory, and let this be ingrauen on her Tombe.
As ſhe liued, in the feare of the Lord.
So ſhee dyed, in the feare of the Lord.
Laſtly, to conclude in a word to you all my right dearely beloued, if you like this that you hauehave heard to day; and deſire ſo much might be ſpoken of you after death, goe home, and do likewiſe: ſell all you hauehave for this Iewell; ſhake off your deareſt ſinne; liue in the feare of the Lord, you ſhall dye in his fauour, the fruit of your hands ſhall bee giuen you, and your owne workes ſhall praiſe you in the gates.
Soli Deo Gloria.
FINIS.
End of the text · William Crompton, A Lasting Jewel for Religious Women (1630)