many others whose names deserue to bee engrauen in pillars of Marble and all to teach vs the necessity of this duty Which will further appeare if wee consider these enforcements First there are many that haue had and doe deserue this praise you haue 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 vs 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 giue 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 vnto them in his time and praysing both for their vertues many others I could name where I liue and haue 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 giue to euery 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 haue 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 haue 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 waâ—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 vs 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 vs 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 giue them the workes of their owne hands they rob one to enrich another take Iewels from the Israelites and giue them to the Egiptians as in Rome common strumpets haue beene highly extold so amongst vs 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 haue or do cast a few flowers vpon 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 giue 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 giue vnto euery one their owne pietie to God fidelitie to her husband charitie to the needie and diligent industriâ— to her charge in familie with temperance a vertue fetching backe all extreames to a mediocritie and is employed in euery 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 loue Gods seruants countenancing with her best indeauour the best things
A LASTING IEWELL FOR RELIGIOVS WOEMEN In the summe of a Sermon Preached at the Funerall of Mistris MARY CROSSE late Wife of Mr. HENRY CROSSE of Barnestaple in the Countie of Deuon Merchant Nouemb. 11. 1628. and now published with some Additions With a briefe description of her life and death By WILLIAM CROMPTON Preacher of the Word of God at Barnestaple in Deuon Thus shall it be done to them whom the Lord will honour LONDON Printed for EDVVARD BLOVNT 1630. TO THE WORSHIPFVLL CHRISTOPHER BLACKHALL Esquire and to the vertuous Gentle-woman Mistris DOROTHIE BLACKHALL his Wife Grace Mercy and Peace WOrshipfull Sir my losse hath occasioned this gaine to the Church the death of my dearest friend giuing life to this Monument Iacob erects a Pillar vpon the Graue of his beloued Rachell Gen. 35.20 my desire was the memory of mine might not perish nor her Vertues with her body be buried in the Land where all things are forgotten for that end I haue at length preuailed to make that publike which was deliuered vpon a short warning the speaker limited both for time and Text at her funerall neither knew I any to whom I might more fitly Dedicate the same of right belonging to her neerest Kinsman then to your selfe with your vertuous second deare shee was vnto you while liuing and I know the fragrant smell of a bruised rose will not be vnwelcome though dead I could not then wish her to liue still in misery I now desire shee may liue in memory according to the promise of God made vnto his Saints Psal 112.6 Prou. 10.7 The memory of the iust is blessed and the righteous shall be had in euerlasting remembrance Worthy Sir if you may hereby reape any comfort I shall haue the more content if God may haue any glory the Church any benefite religious Woemen encouragement hence the Author I know obtaines his expected reward who otherwise was vnwilling to feele againe the lashes of this censuring Age. Thus not doubting to finde a kinde acceptance of a good meaning I commit all to the blessing of God leauing you and yours to the rich mercies of God our Father in Christ and rest now as euer Barum this 14. Nouemb. 1629. Your Worships Kinsman to be commanded in what I am able HENRY CROSSE 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 giue 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 vs that we despise not prophecying either by vnbeliefe or by an idle fruitlesse hearing a long Exâ—rdium to prepare you I shall not and haue good reason to hope I need not vse hauing hitherto found you as louing willing and attentiue hearers as euer I spake vnto 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 onely take heed how you heare this Prophecie which Salomon learned of his mother In the whole Chapter you haue 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 euery one Verse 8.9 Giue vnto God the things that are Gods honour glory with vniuersall obedience giue vnto Caesar and with him to euery other man what belongs vnto them Iustice first named because first in being and chiefe in working by the Law of Nature and Nations rayse not your selues vpon the ruine of your brethren vniust increase will consume the principall yet looke not so much vpon 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 haue 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 haue seene in euery 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 vs yeeld at the sight of euery weake woman did we not heare another voyce from heauen Giue 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 vnto death and her pathes vnto the dead None that go vnto her returne againe neither take they hold of the pathes of life She hath
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 loue 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 vnto 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 flâ—ttery or both to commend them if wee giue 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 loud-speaking 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 haue 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 haue 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 haue heard or by any other meanes shall heare what I haue deliuered this day to affect true prayse bee wiues indeed and truth like helpfull parts in a liuing body not in name and shew onely 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 onely it were well with those that haue them if you would haue 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 giue 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 giue 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 haue beene such faithfull records of the acts of vertuous woemen I confesse some haue 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 vs of another who did the like vnto 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 out-last time the like instance I find in Iulia the wife of Pompey mentioned by Plutarch in Portia the wife of Brutus commended to vs by Valerius Maximinus and in Pompeia Paulina the wife of Seneca with
cast downe many wounded strong men haue 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 vs hence learne to be wise Foelix quem faciunt aliena pericula cautum least wee complaine too late How haue wee hated instruction and despised reproofe how haue we disobeyed the voice of our teachers and refused to incline our eare to them that instructed vs Secondly wee haue 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 Giue 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 giue 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 vs smiles vpon vs loues vs entirely then this fauour what more deceitfull who can tell when hee hath it or discouer a false heart vnder 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 loue doe we behold amongst men while there is no correspondencie betweene the heart and the hand what promises haue wee had what protestations haue wee heard which haue 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 haue 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 vpon vs. 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 loue and liking when men suffer themselues to bee ensnared with the very outward fauour making Sense the guide vnto 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 euery age few eyes that haue not thus beene foyled looking through these deceitfull spectacles haue beene mistaken in their obiect Experience hath taught vs 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 vpon 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 haue 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