FOOTNOTES:
[183] Prou. 28. 4 & 24. 24. & 17. 15. Eccl. 10. 23, 29. Tho. Aquin. 22. q. 115. a. 2. Corp.
[184] Ego carnis bona quæ ſemper & ipſe contempſit, in animæ laudibus nō requiram——ad Heliodor. Epitah. Nepot.
[185] Prou. 27. 14. Vox autem grandis, laus excedens menſurā Meritorum hîs intelligetur—Pariſ. de Moribus. fol. 123. lit. M.
[186] Eſ. 26. 12. 1 Cor. 15. 10. & 12. 6. Phil. 2. 13. Ier. 32. 40.
[187] Laudari in bonis operibus debes; ſed in eo quod operaris, hominū laudes expectare non debes—Deus Laudetur in operibus tuis. De ſtatu Vidu. ad Gallam epiſt. 2. Si qua ſane in Sanctis digna laude vel admiratione intueor, clará luce veritatis diſcutiens, profectò reperio Laudabilem ſiue Mirabilem alium apparere atque alium eſſe, & Laudo Deum in Sanctis eius. S. Bern. Ser. 13. in Cant.
[188] 1 Pet. 3. 4. Enimverò quis non animæ dabit ſummam omnem, cuius nomine totius Hominis mentio titulata eſt. Tertul. de Anima. cap. 13.
And ſo we ſee how far forth Praiſe is to be extended to Her. Now to ſpeak of the Extent of Her Praiſe: Let the word haue his full latitude. Laudabitur is generall, no kinde is limited. 1. Therefore for the Extent, to be praiſed euery manner of way. 2. For the Time when it ſhall be beſt for her. 3. For the Praiſer, by him who can beſt doe it. Of all theſe briefly.
I.
What Praiſe ſhe ſhall haue. The Extent of Laudabitur.
Firſt, what praiſe ſhe ſhall haue. 1. Euen that (which being true) is euer accompanied with Deareſt Loue to her perſon[190]. 2. Higheſt eſtimation of Gods abundant graces in Her[191]. 3. Frequent Commemoration of them[192]. 4. Moderate Lamentation at her Death[193]. 5. Solemne Funerals according to the Dignitie of her place[194]. 6. And aboue all, with preciſe imitation of her excellent Vertues[195]. All this Honour God allowes Her, that honours Him with His Feare[196]. But becauſe all Praiſe is properly in Words (as the Schoole-man teacheth[197]) and better words ſhee cannot haue to praiſe Her, than God himſelfe ſpeakes[198], therefore ſhe ſhall be Commended in no other, neither in regard of God, nor of her Husband, Children, Kindred, Seruants, and Gods People.
Firſt in reſpect of God, ſhe ſhall be praiſed for One of his Excellent[199], Hidden Ones[200]: for one of his Iewels, which hee will make vp[201]: for His Daughter[202], His Siſter[203], His Mother[204], His Spouſe[205], His Loue[206], His Doue[207], His Faire[208] one, as Faire as the Moone, as Pure as the Sun[209]: as the Moone by inherent, and as the Sun, by imputed Righteouſneſſe. To her Huſband ſhe ſhall bee commended, as the Louing Hinde and pleaſant Roe[210], the Deſire of his eyes[211]; An Helpe like vnto Himſelfe[212]; His Companion[213]; for A Pillar of reſt[214], ſo that He ſhall haue no need of ſpoile[215]; for a Good Portion[216], a ſpeciall Fauour[217] and Gift of the Lord[218]; a Double Grace[219], Doubling the number of his Daies[220], Fatting his bones[221], and making him knowne in the Gates, when he ſitteth among the Elders of the Land[222]: for a Tower againſt Death vnto him[223]: A greater Bleſſing vnto him than either Houſe or Inheritance[224], Aboue children and the Building of a Citie to continue his Name[225], yea for a Crowne vnto her Huſband[226], not a Gold-ring on his finger; nor a chaine of Gold about his necke, nor a Brouch in his hat; but for a Crowne vpon his head (an Ornament more conſpicuous and eminent than the former, the Principall Enſigne of Princes[227]) gracing him that hath her, as much as a Crown doth Him that weareth it: ſo that there is none aboue her, that feareth the Lord[228], None greater than ſhe, not Great Men, nor Iudges, nor Potentates[229]: Her Grace is aboue Gold[230]. Her Price is farre aboue Rubies[231]. Her Continent minde cannot be valewed[232], and by reaſon of Her, her Huſband is a Bleſſed Man[233], Not like other men[234].
