Hannibal Gamon
The Praise of a Godly Woman

THE PRAISE OF A GODLY WOMAN

A Sermon preached at the Solemne Funerall

of the Right Honourable Ladie, the Ladie

Frances Roberts, at Lanhide-rock-Church

in Cornwall the tenth of

Auguſt, 1626

By

Hanniball Gamon, Miniſter of the word of God, at St. Maugan in the ſame Countie

TO THE TRVLY

NOBLE Iohn Roberts,

Son and Heire to the Right

Honourable Richard Lord Roberts

of Truro: the Vnualuable Riches of

ſincere Grace here, and of Eternall

Glory hereafter

Honovrable Sir,

Although it bee true (which a worthy Diuine¹ obſerueth) that formall Hypocrites are heartned and hardned in their lewd courſes & falſe conceits of happineſſe, when they heare more infamous Sinners than themſelues, gloriouſly and flatteringly commended at their Deaths; yet we need not feare any ſuch bad effect by the Funerall-commendation of Gods true Saints; becauſe the publike Teſtimonie of their iuſt Praiſes doth not onely make the wicked more inexcuſable, and the Glory of Gods Graces ſhine farre brighter to Poſteritie; but alſo enkindleth in the hearts of the godly a greater fire of Zeale for imitation. Theſe are ſome of the Ends, why it hath euer been and is ſtill an vnreproueable Cuſtome in Gods Church, that the Godly ſhould be Marked² and Honoured³ at their Deaths, as Hezekiah was by all Iudah & Ieruſalem: Valentinean, Satyrus and Theodoſius by Saint Ambroſe⁴: Baſil, Gregory and Gorgonia by Nazianzen⁵: Nepotian, Paula and Marcella by S. Ierom⁶. Had not their Holy Liues and Happie Deaths beene publiſhed by ſuch vnpartiall Pens, wee ſhould haue bin ignorant now of many excellent Courſes of ſanctified Men and Women, of many comfortable workings of the Holy Ghoſt in them, and ſhould haue wanted many inflaming Motiues to follow their religious ſteps. Vpon this conſideration I was bold to commend vnto Gods people the more than Ordinary paſſages of your Honourable Mothers Holy Life and Death: wherein I haue as a Chriſtian ſpoken the truth of a Chriſtian, that is, (as Saint Ierom⁷ proteſteth in a like caſe) made a true Narration; not a Vain-glorious Panegyrick. Let Poets and Oratours praiſe thoſe women, which Poppæa-like⁸, are graced with all other things ſauing a Gracious Heart: Let them commend their Wit, Wealth, Beautie, Nobilitie, and other Gifts of Fortune (as they call them) in ſtead of Vertues⁹. Wee the Miniſters of Chriſt, and Stewards of the Myſteries of God, muſt adorne none with the Honourable Attributes of Heauenly Praiſe; but ſuch as are truly beautified, enriched, and ennobled with the Purity and Power of Gods Feare in their Humble Soules¹⁰. This praiſe the Lord will Proſper¹¹, which is vttered in that Wiſdome¹², whereof the Feare of the Lord is the beginning. But for the Saints themſelues: I dare ſay with Saint Auguſtine¹³, that they deſire more the Imitation, than the Commendation of their vertues: and therefore to tell you the truth (as the ſame Father doth his friend) you ſhould neuer haue heard mee commend this deceaſed Lady, but in hope, that Gods Graces in Her might by this meanes, ſuruiue in your religious Imitation, and not only in you and all them that are of Her bloud; but alſo in all them that haue heard or ſhall reade this Sermon. This is all the gaine I looke and pray for, that Gods¹⁴ word, which I haue faithfully alledged (not without ſome Illuſtrations (I confeſſe) borrowed from the holy Fathers¹⁵, whereof I need not to be aſhamed) may be conſtantly practiſed by vs all. For when all is done and ſaid, aſſure your ſelfe (Deare Sir) it is only the Life of Grace, the Grace of the Feare of the Lord can truly Honour you, or any vpon earth, ſweetly comfort you at your Death, and eternally Glorifie your Soule and Bodie in Heauen. Abandon then I beſeech you in the name of Chriſt¹⁶, all iniquitie, and all workers of iniquitie, yea abominate the ſweeteſt ſin, to which your youthfull affections are moſt endeared, elſe you will neuer be able to encline and enlarge them to the purſuit and practiſe of ſo excellent and Glorious a Grace as the Feare of the Lord; becauſe this godly Feare and the impenitent Allowance of any luſt, is as incompatible as Heauen and Hell: ſo that if you ſhould hate to be diuorced from your Boſome-ſin whatſoeuer it be (which God forbid) you could haue no true right and intereſt to the precious promiſes of this and of that other life¹⁷. Thinke on this continually, and hold it your greateſt Honour, the Nobleſt imployment of your Soule, as it is indeed, to keep your ſelfe (as a King¹⁸ did before you.) from your iniquitie. Quod ſi tu (quod procul abſit) nolueris, ego liber ero. Epiſtola, immo concio me hæc mea, cum lecta fuerit, abſoluet.¹⁹ And ſo I reſt, being mindfull of your Vertues,

Saint Mauganthe

19. Auguſt 1626.

Yours in all Chriſtian Deuotion,

and heartieſt prayer to

God for you,

Hannibal Gamon

THE PRAISE OF A

Godly Woman

Prov. 31. 30

– But a woman that feareth the Lord, ſhee ſhall be praiſed

Praiſe is a Debt (ſaith Gregory Nazianzen²⁰) and it muſt be paid, not to men alone, but to women alſo; yet not to euery woman, be ſhee neuer ſo noble, wittie, wealthy or faire²¹, vnleſſe ſhe be godly withall: For fauour is deceitfull, and beautie is vaine; but a woman that feareth the Lord, ſhee ſhall be praiſed.

The Diuiſion.

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

I.

In the former, it is not enough that ſhe is a woman, becauſe euery woman is not Timens, one that Feareth, nor ſufficient that ſhe Feareth; becauſe euery 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 nature²², where the weaker her ſex is, the more ſhee ſhall be commended. 2. By Grace²³, a woman that feareth, where the continuall act of this Fearing is required. 3. That feareth the Lord, where the right Obiect of her continuall feare is limited.

II.

And in the latter we are to conſider; 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 beene 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 ſhee ſhall haue praiſe, for Laudabitur is an action, and must bee done of ſome agent, therefore we muſt finde who ſhal praiſe her, and they will fall out to be her Huſband and her Children (if ſhe haue them²⁴) and if they faile in this dutie, then the godly ſhall praiſe her; and if they ceaſe to doe it, then her own workes ſhall praiſe her, yea rather than faile, God himſelfe ſhall praiſe her, which is beſt of all. So ſure ſhe is to be praiſed, not for the preſent onely, but for euer. And ſo this Text beſides that it is a Promiſe, it is alſo a Motiue to ſtirre vs vp to feare God, that so we also may haue true and eternall praiſe of God. It is both, and both waies wee to haue vſe of it, as of a Promiſe, and as of a Motiue: both theſe waies at once; A woman that feareth the Lord ſhe ſhall be praiſed.

A Promiſe, and Motiue.

I.

The partie that ſhall be praiſed.

A weake ſex²⁵ to beginne with, and yet being ſtrengthned by Grace²⁶, no impediment; but that a woman as wel as a man may feare the Lord, and haue praiſe of him, and ſo become the partie who ſhall, and one Reaſon too, why ſhee ſhall be praiſed.

For a woman muſt be more good than nature, art, policie, preferment can make her, elſe ſhee is not good enough for Gods Spirit to praiſe her. He commends neither men nor women conſidered in their pure Naturalls only, in that eſtate of corruption, they all heare alike to their diſgrace, that they are All vnder ſinne²⁷, All come²⁸ ſhort of the glory of God, and are All the children of²⁹ wrath, becauſe they Are without all feare of God³⁰

By nature then both ſexes are alike faultie, alike diſcōmendable in Gods ſight, and ſo they ſhould be in ours. We ſhould not diſpraiſe women more than men, for the ſex ſake only (as ſome doe³¹) becauſe they haue as noble ſoules as men, for³² ſoules haue no ſexes, (as Saint Ambroſe ſaith) nor praiſe women for the endowments of the fleſh onely (as otherſome doe³³) vnleſſe they be adorned alſo with the ſauing Graces of the Spirit, whereof a chiefe one is not noble birth, great wealth, excellent wit, or rare beautie: but the feare of the Lord, his treaſure.³⁴ This godly feare is that, that makes a Woman in relation³⁵ to God, praiſe-worthy. And good reaſon it ſhould do ſo, if we regard the weakneſſe of a woman, in whom ſo excellent a Grace as the feare of the Lord, is found, and the Nobleneſſe of fearing the Lord, being ſo found.

Firſt, a womans weakneſſe is naturally³⁶ greater than the mans, and therefore by how much her fleſh is weaker, and her ſpirit leſſe willing, by ſo much the combate 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 dreadfull day of iudgement, the Frailty of his fleſh, and the Ignorance of his minde; but then he feared leſt God would iudge men by womē, whoſe ſex being more fraile, more ignorant than that of mens, were for all that oftentimes more holy, more deuout than many men.

Secondly, the Feare of the Lord is the trueſt Nobilitie (as Gerſon³⁷ proues) the nobleſt grace that can ennoble and extoll a man or a woman. Other naturall, ciuill, and meerely morall excellencies, perfections, and endowments a woman may haue, nay (which is neereſt the point) other kindes of Feare ſhe may haue, and yet be baſe, ſeruile, curſed as Iezebel³⁸, not praiſe-worthy, as namely, if ſhe feare men³⁹, or what elſe beſides more than God, or not for God (as Saint Bernard⁴⁰ limits) or if ſhee feare God as a Iudge, in reſpect of his puniſhments only⁴¹, & not as a Father for loue of his goodneſſe, and from an hatred of wickedneſſe, or if ſhe haue caſt off the feare of the Lord, which ſhee hath ſeemed to haue, or if ſhee puts off his Feare from time to time, and continues not in it.

Looke we then firſt to the Obiect of the Laudable womans feare, that he whom ſhe feareth be the Lord, in reſpect of his Mercy and Iuſtice both; then to the continuall employment of her Feare, not one that hath feared him, or will feare him; but one that doth feare him for the preſent, and continueth therein, elſe ſhee is not a woman Timens Dominum, Fearing the Lord, and ſo not worthy to be praiſed.

I.

The Obiect of her feare.

Firſt then (that the Obiect may be right) the⁴² Lord is her feare, who ſhal be praiſed. For if He be not, all exquiſiteneſſes beſides are nothing in compariſon; and if He be, all ſufficiencies (remarkable in that ſex) are improued, and all Duties (obſerueable in the feare of the Lord) are practiſed. To ſee this the better, let vs follow Tertullians⁴³ rule, and oppoſe one againſt another, a veſſell of diſhonour againſt a veſſell of honour, a woman not Fearing, againſt a woman Fearing the Lord.

A womā fearleſſe of God.

She that fears not the Lord, ſets light by Gods anger and her Huſbands⁴⁴, not caring whether they bee pleaſed or diſpleaſed. Shee neglects to plant the feare of the Lord in her childrens hearts, chuſing rather to be an example of wickedneſſe vnto them, and to miſplace them in mariage for ſiniſter reſpects. She brings want of things neceſſary to her family by her waſtefulneſſe, brauery, and idleneſſe. She contemnes her naturall and legall kindred, lifts vp her ſelfe aboue her equalls, diſdaines her inferiours, diſhonours her place by an ouer-loftie or an ouer-baſe and contemptible behauiour in the ſame. She alienates the hearts of Gods people from her, by neglecting the offices of courteſies and helpfulneſſe. She declines and vnderualewes the moſt ſearching meanes of Saluation, the Word, Prayer, Conference, Repentance, Meditation, Sacraments; in a word (according to Saint Ambroſes⁴⁵ Diſtinction) ſhe feares hell torments, becauſe ſhee hath ſinned, but ſhee feares not Gods diſpleaſure, leſt ſhe ſhould ſinne, and therefore ſhee liues and dies in worldlineſſe, wantonneſſe, pride, hatred, variance, emulations, wrath, ſtrife, reuenge, impatiencie, gluttonie, or ſome ſuch darling ſinne: and tell me (Beloued) if ſuch a woman not beautified and adorned with religion and the feare of the Lord, be worthy to bee praiſed of the Lord? I am ſure the ancient Fathers⁴⁶ declaime bitterly againſt her filthy heart, falſe haire, adulterate paintings, naked breaſts, new-fangled faſhions of ſuperfluous, monſtrous attire: & the holy Scriptures⁴⁷ vilifie her to her face, threatning her (notwithſtanding all her other ornaments and excellencies of nature, art, policie, preferment,) that without this Feare of the Lord, it ſhall not be well with her, Eccleſ. 8. 13. The Lord will come neare to her to iudgement, he will be a ſwift witneſſe againſt her, Mal. 3. 5. She ſhall leaue her memorie to be curſed⁴⁸, and her reproach ſhall not be blotted out, ſhe ſhall be counted vngodly of all⁴⁹, more bitter than death⁵⁰. As rottenneſſe in her husbands bones⁵¹, As ſpittle⁵², yea As a Dogge⁵³, and at laſt ſhe ſhall be caſt into hell fire, Saluâ Veniâ, without pardon from God, becauſe (ſaith Tertullian⁵⁴) ſhe hath ſinned Saluo metû, without any feare of God.

A womā fearing the Lord.

But on the other ſide what perſonall ſufficiency, what ſingular duty is there requiſite in a Woman, either in reſpect of God, or of her huſband, children, kindred, ſeruants, place, and of Gods people, which the life of Grace, the Grace of the Feare of the Lord doth not animate, aduance, and accompliſh? This godly Feare ennobleth Nobilitie, beautifieth Beautie, enricheth wealth, teacheth wit, wiſdome. She that hath this Feare, dare not for her heart, but be loath to offend her huſband, and deny her inferiority⁵⁵, but be an example of godlineſſe to her children⁵⁶, prouide things neceſſary for her ſeruants⁵⁷ both in health and in ſickneſſe; loue her naturall and legall⁵⁸ kindred, eſteeme her equals aboue her ſelfe⁵⁹, countenance and relieue her inferiours⁶⁰, maintaine the dignitie of her place by all ſuch vertues as may diſcharge the⁶¹ ſame; winne the affections of Gods people, to her more and more, by the offices⁶² of courteſies, ſalutations, gifts, viſitations, inuitations and of helpfulneſſe; yea ſhe that feares God, dare not for her heart but Honour them that feare God, Pſal. 15. 4. but keepe her ſet taskes⁶³ of hearing, reading, faſting, praying, meditating, moderating paſſionate diſtempers, and of all other gracious exerciſes, of Selfe-deniall⁶⁴; ſo that there is not any knowne⁶⁵ ſinne which ſhe nouriſheth, alloweth, or goeth on in, but quaketh and trembleth at the very firſt thoughts, yea motions and inclinations thereunto, as being in the ſight⁶⁶ of an inuiſible God, vnder the perpetuall preſence of his All-ſeeing glorious pure eye, which ſhee will not prouoke to anger by any ſinne, for all the gold that euer the Sunne made, or ſhall make while it ſtands in Heauen⁶⁷.

This glorious deſcription of a woman fearing the Lord, is not mine (Bleſſed Brethren) but the Scriptures, wherein I finde; 1. The cauſe of her Feare to be not Selfe-Loue⁶⁸, but the Loue of God; not the ſpirit of Bondage⁶⁹; but the Spirit of Adoption: 2. The Obiect of her feare to be not the precepts of men⁷⁰, but the Commandements of God⁷¹: not his Threats only⁷², but his Promiſes alſo⁷³: not his Anger only againſt ſin⁷⁴, but his Mercy alſo in Chriſt⁷⁵: not his Preſence only, as a Reuenging Iudge⁷⁶, but his Forbearance alſo as a louing Father⁷⁷. 3. The workings of her Feare to be in the heat of temptations and afflictions, not Deſpairing⁷⁸; but Beleeuing the forgiueneſſe of her ſinnes, not Limiting God to the present danger; but⁷⁹waiting for his mercy, not Diſtruſting his Prouidence; but hoping for Good⁸⁰: not Murmuring againſt him; but praiſing Him, and praying vnto Him⁸¹, yea (which is the proper Act of her Feare) not Louing any ſin, but hating and eſchewing all ſin⁸², not out of a ſlauiſh terrour of puniſhment; but chiefly becauſe it is Sinne, an Infinite euill; and becauſe an Infinite Good God, whom ſhe loueth (ſaith Saint Auguſtine) is offended by it, though ſhe ſhould neuer goe to Hell-fire to be puniſhed for it⁸³.

II.

The continuance of her Feare.

Laſtly, in the Scriptures I finde Perſeuerance or Conſtancie⁸⁴ to be euer an inſeperable Attendant vpon her Feare! For ſhe is not one that hath not yet taſted of this ſauing Grace, or elſe not continued in the ſame; but ſhe is a woman for the preſent, Timens Dominum, Fearing the Lord. You ſhall neuer finde Her otherwiſe, than (as God would haue her) In the feare of the Lord all the day long, Prou. 23. Fearing and keeping his Commandements alwaies, Deut. 4. Doing her Husband Good and not euill all the daies of her life, verſe the 12. of this Chapter.

It is true indeed, as Feare is oppoſed to Diffidence, Luke 1. So ſhe ſerves God without a Diſtruſtfull Feare all the daies of her life; becauſe of Gods continuall preſence with Her⁸⁵, continuall mercy towards Her⁸⁶, continuall power⁸⁷ ouer Her, in Strengthening, Helping, and Vpholding Her, Eſai. 41. 10. But yet as Feare is oppoſed to Negligence, ſo ſhe ſtill feares God, leſt ſhe ſhould be ſecure by reaſon of his Power which is inuincible⁸⁸; of his Wiſdome, which is infallible⁸⁹; of his Mercy, which is compaſſionate⁹⁰; and of his Iuſtice, which is inflexible⁹¹.

It is as true alſo (which Gerſon and others haue obſerued⁹²) that many times a Deuout Soule is ſo diſquieted with a ſlauiſh Feare of the Aduerſary; that ſhe feares leſt ſhe hath not any true Feare of Gods Maieſtie; but yet (B. B.) ſay the Pelagian what hee can to the contrary, ſuch is the Euerlaſtingneſſe of Gods Loue⁹³, Mercie⁹⁴, and Couenant⁹⁵, the Vnconquerableneſſe of his Power⁹⁶, the Immortality of his Word⁹⁷, the Certaintie of his Promiſes⁹⁸, the Efficacie of Chriſts Spirit⁹⁹; Prayer¹⁰⁰, Merits¹⁰¹, and of Faith in them¹⁰²; yea ſuch is the durable vigour of this ſauing Grace of the Feare of the Lord¹⁰³, that being once rooted by God, (as Saint Auguſtine vrgeth) it cannot be remoued; but through it we may perſeueringly adhere vnto God according to his promiſe: I will put my Feare in their hearts, that they ſhall not depart from me, Ier. 32. 40. with Pſal. 80. 17. She then that truely hath this Feare, doth ſo feare the Lord in Loue, and loue him in feare¹⁰⁴, that as in the midſt of Gods not Conſuming, but Conſummating Anger (for ſo Saint Auguſtine¹⁰⁵ calls Gods Anger towards the Godly) ſhee can ſee the yerning and relenting Bowels of a Compaſſionate Father, ſo in the height of Satans Terrifying iniections, ſhe can ſhunne and abhorre Gods Diſpleaſure¹⁰⁶, more than all other miſeries of Puniſhments, and therefore in what ſtate ſoeuer ſhe be of Conſolation or Deſertion, ſhee is ſtill the ſame Woman, Timens Dominum, Fearing the Lord.

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

The Reaſon.

For if any thing, ſo rare and excellent a Grace as the Feare of the Lord is, ſhould moue vs to affect it, and labour for it, eſpecially being found in so weake a Veſſell as a Woman is¹⁰⁷. For I could tell you, there are more Michals¹⁰⁸ than Abigails¹⁰⁹, more Iezebels¹¹⁰ than Sarah's¹¹¹, more proud Vaſthy's¹¹², than humble Eſthers¹¹³, more Fearefull women, than Women Fearing the Lord; and therefore the rarer ſuch Phœnixes are (as S. Ierom calls them¹¹⁴) not One to be found by wiſeſt Salomon¹¹⁵, among a Thouſand, greater is her praiſe that feareth the Lord¹¹⁶.

Then I muſt tell you, that euery Feare is not commendable. Not that Feare which is Hypocriticall, for this is Superſtition, when men feare the Feare of Idolaters¹¹⁷. Not that feare which is Worldly, for this is wicked ſelfe-Loue, when men feare Men¹¹⁸, Loſſe of Goods, Fire and faggot, more than God the Onely Soueraigne Commander of the Soule, the Only Dreadfull Threatner of euerlaſting Burnings. Nor that feare which is Seruile¹¹⁹ or adulterate¹²⁰, for this is no Vertue (proues Pariſ.) when men feare the Euill of Puniſhment only; not the Euill of Sinne, as an Adultereſſe feares the Comming home of her Huſband; but feares not the Committing of Adultery. Nor is that feare commendable, which is Diſtruſtfull or Immoderate like Ruben (as Gerſon¹²¹ alludes) growen great, and lying with Bilhah, for this is Infidelitie when men tie Gods Grace to preſent deliuerance out of danger, without a Beleeuing and waiting Spirit for his Mercie, Eſai. 28. 16.

But the Feare for which a Woman ſhall be praiſed, is informed by Wiſdome, inſtructed by Vnderſtanding, directed by Counſell, ſtrengthned by Might, gouerned by Knowledge, adorned with Pietie, as Saint Ambroſe collects out of the eleuenth of Eſay¹²². It is a Faithfull feare truſting in God¹²³, and making Him her Feare, Eſai. 8. 13. and her Hope too in the Day of Euill, not without this feruent Prayer vnto Him then: Be not thou a Terrour vnto me, Ier. 17. 17. A chaſt and Cleane Feare¹²⁴, Cleanſing from all filthineſſe of the fleſh and Spirit.¹²⁵ A Reuerent and Godly Fear¹²⁶, Preparing the heart, Humbling the Soule in Gods ſight¹²⁷, Trembling at his Word¹²⁸, not Diſobeying it, Eſchewing¹²⁹ euill, Working righteouſneſſe and Giuing much almes¹³⁰. A Bleſſed Feare it is¹³¹, Bleſſing them that haue it, Bleſſing the Lord that giues it, Praiſing Him and ſaying: That his Mercy endureth for euer

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1

Mr. Bolter Diſc. of true Happineſſe, p. 61.

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2

Pſalm. 37. 37. Deut. 34. 7, 10, 11, 12. Hebr. 3. 2. & 11. cap.

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3

2 Chron. 32. 33.

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4

S. Ambr. tom. 3.

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5

Greg. Nazian. Orat. 30. Orat. 28. Orat. 25.

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6

S. Ierom. Ad Heliod. Ad Euſtoch. Ad Princip. Ad Ocean.

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7

Teſtor Iesum cui illa ſeruiuit & ego ſeruire cupio, me utramq, in partē nihil fingere; ſed quaſi Chriſtianū de Chriſtianâ quæ ſunt vera proferre, id eſt, Hiſtoriam ſcribere non Panegyricum. S. Ierom, Epitaph. Paulæ.

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8

Poppæa cuncta alia fuêre præter Honeſtum animum. Tacit. Annal. l. 13.

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9

Laudauit ipſe Nero apud roſtra formam eius & quòd diuinæ formæ parens fuiſſet, aliaque fortunæ munera pro Virtutibus. Id. Annal. l. 16.

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10

Eſai. 61. 3.

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11

Eccleſ. 15. 10.

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12

Prou. 9. 10.

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13

Epiſt. 125. where S. Auguſtine refuſeth to commend vnto a wicked Husbād his godly wife that was dead, not onely becauſe ſhe deſired not his praiſe, ſaying: Laudem ab hominibus iam illa non quærit, imitationem verò tuā tantum quærit etiam defuncta, quantum te dilexit etiam diſſimilem viua; but alſo becauſe her Husband loued Her not, which he proueth thus: Nam utiq ſi amares, cum illa eſſe poſt mortem deſiderares, quod profectò non eris, ſi quàlis es, talis eris.

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14

Ier. 23. 22, 28. 1 Pet. 4. 11. Tit. 2. 8. 2 Tim. 2. 15. 1 Tim. 4. 13. & 6. 3.

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15

– Ingenuo pudore qui ornabat ætatem, quid cuius eſſet, confiteri … Illud (aiebat) Tertulliani, iſtud Cypriani, hoc Lactantij, illud Hilarij eſt. Sic Minutius Fœlix, ita Victorinus, in hunc modum eſt locutus Arnobius. S. Ierom. ad Heliodor de Nepotian.

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16

2 Theſſ. 3. 6. 2 Tim. 2. 19. Prou. 4. 14. 1 Cor. 5. 11. Epheſ. 5. 11. Pſalm. 26. 4, 5. & 119. 32, 36, 128. 2 Chron. 19. 2. & 20. 37.

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17

1 Tim. 4. 8.

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18

Pſal. 18. 23.

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19

S. Ierom. ad Caſtorin. Materteram.

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20

Orat. 25. fol. 439. Rom. 13. 7, 8.

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21

Non poſſumus reprehendere diuini artificis opus; ſed quem delectat corporis pulchritudo, multo magis illa delectet venustas, quæ ad imaginem, Dei eſt intus, non foris comptior. S. Ambr. Inſtit. Virg. c. 4. Prou. 11. 22. Eccle. 11. 2. … Homo igitur mihi non tam vultu quam affectu admirands emineat atque excellat: vt in his laudatur, in quibus etiam Deus prophetico iudicio laudatur de quo ſcriptum eſt Pſal. 66. 5. Terribilis in conſiliis ſuper filios hominum; cuius opera coram Deo luceant, qui bona iugibus operibus facta contexat. Id. ib. cap. 3.

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22

Naturale vocabulū eſt Fœmina. naturalis vocabuli generale, Mulier. – Tert. de Virg. Veland. cap 4.

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23

Aliud eſt Timere ſimpliciter, aliud Timere Deum – quippe timere & amare ſimpliciter prolata, affectione: cum additamento aute virtutes ſignificāt. Simplices nempe affectiones inſunt naturaliter nobis tanquam ex nobis, Additamenta ex Gratiâ. S. Bern. de Grat. & lib. Arb.

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24

Mulier enim no naturâ nomen eſt vxoris, ſed vxor coditione nomen eſt mulieris. Tert. ib. c. 5. Gen. 2. 23. Hæc vocabitur mulier, quoniam de viro ſuo ſumpta eſt: Quia ſumpta eſt (inquit) de viro suo, non quia virum experta … Non enim corruptelæ, ſed ſexus vocabulum eſt. Gal. 4. 4. Luke 1. 28. S. Ambr. ibid. c. 5.

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25

1 Pet. 3. 7. Ier. 50. 37. Nah. 3. 13. Gal. 3. 27, 28.

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26

– Ex parte natura (niſi ſit fortitude maioris gratiæ) faciliùs incarnatur ad malum ſexus formineus. Bonau. L. 2. d. 21. q. 3. p. 18.

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27

Rom. 3. 9.

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28

Rom. 3. 23.

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29

Epheſ. 2. 3.

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30

Rom. 3. 18.

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31

Eurip. Plutarc. de Tranquilit Mulier quantibuis proba, Mulier tamen eſt.

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32

Anima enim ſexum non habet. – De Virg. som. 1. lib: 3. fol. 99.

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33

Cornel. Agrip. de Nobilit. fœminei ſexus. Bocacius de claris mulieribus.

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34

Eſ. 33. 6.

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35

Caiet. in. loc.

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36

Naturaliter etiam maior lucti eſt inter carnem et ſpiritū mulieris quam viri: quantò enim caro eius infirmior, & ſpiritus minus promptus, tãtò pugna diſſicilior – & victoria commēdabilior. Pet. Bleſ. ſer. 33. p. 420. Timeo autem ne fortè viri à virginibus iudicentur: Comparatione tamē non Auctoritate: quia per duo tantum ſcilicet: per Fragilitatē carnis & Ignorantiam mentis putobã, &c. ſer. 35. p. 428.

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37

Tractat. de Nobilitate, part. 2. p. 52. lit. E. Et Greg. Naz. Orat. 13. tom. I. fol. 352.

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38

2 Kings 9. 34. Act. 14. 25. 1 Ioh. 4. 18.

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39

Matth. 10. 28. Eſ. 51. 12.

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40

Convertatur ad ipſum etiam Timor tuus, quia peruerſus eſt timor omnis, quo metuis aliquid præter eum aut non propter eum. S. Ber. in cap. Ieiun. ſer. 2.

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41

Quid magnū eſt, pœnā timere? Quis enim nō timet? quis Latro, quis ſceleratus, quis nefarius? &c. S. Auguſt. de Verb. Apoſt. ſer. 15. fol. 332. tom. 10.

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42

Deut. 10. 12. 2 King. 17. 36. Luk. 12. 5. Eſ. 8. 13. Mal. 1. 6.

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43

Loquacitas in ædificatione nulla turpis, ſi quando turpis. Itaque ſi de aliquo bono ſermo eſt, res poſtulat contrarium quoque boni recenſere. Quid enim ſectandum ſit, magis illummabis, ſi quod vitandū ſit, proinde digeſſeris. Tertul. de Patien. c. 5. tom. 2.

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44

Esth. 1. 12, 17, 20, 22. Eccl. 26. 26. Eſ. 36. 9. & 3. 16. Prou. 30. 33. Eccleſ. 25. 13. & alibi paſſim. Vbi verò timor Dei non eſt, ibi diſſolutio vitæ eſt. S. Aug. de Temp. ſer. 213. tom. 10.

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45

Aliud eſt timere quia peccaueris, aliud timere ne pecces. Et ibi eſt formido de ſupplicio, hic ſolicitudo de præmio. Epiſt. 84. tum. 3. Eſt quem timor Dei ligat, qui non expaueſcit ad vultus hominū, ſed ad memoriam gehennalium tormentorum. Et hic quidem peccare non metuit, ſed ardere. S. Bern. de Tripl. Coberent: Vincul. &c. Eſ. 33. 14.

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46

Tertul. de Habit. Mulieb. & de Cultu Fœm. tom. 2. S. Cyprian de Diſcipl. & Hab. Virg. to. 2. Greg. Naz. aduerſ. mulier: Ambitiosè ſe ornantes. to. 2. S. Ephræm aduerſ. improbas mulieres tom. 1. if his workes. Riuet. l. 3. c. 21.

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47

2 King. 9. 20, 30, 34. Eſ. 3. 16, &c. & 32. 9, 10, 11. 1 Pet. 3. 3, 4. Matth. 5. 36. & 6. 27. Eccleſ. 25. 13, 19.

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48

Eccleſ. 23. 26. Prou. 10. 7.

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49

Eccleſ. 26. 25.

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50

Eccleſ. 7. 26

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51

Prou. 12. 4.

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52

Eccleſ. 26. 21.

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53

Eccleſ. 26. 25.

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54

Sic ergò & ipſi, ſaluâ veniâ in gehennam detrudentur, dum ſaluô metû peccant. De pænit. c. 5. Reuel. 21. 8. & 22. 15.

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55

Gen. 3. 16. Eph. 5. 23.33. 1 Cor. 7. 34.

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56

1 Tim. 5. 10. 2 Tim. 1. 5. & 3. 15. Tit. 2. 4. Deut. 6. 7.

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57

Prou. 31. 15, 21. Matth. 8. 6.

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58

1 Tim. 5. 4. Eſth. 2. 7, 10. & 4. 4. Ruth 4. 15. Exod. 18. 7.

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59

Phil. 2. 3. Rom. 12. 10, 16.

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60

Iam. 2. 1. 1 Tim. 6. 18.

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61

Titus 2. 3.

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62

Luk. 1. 45, 56. Prou. 1. 20 & 5. 20 Gal. 6. 10 1 Tim 5. 10 Iob 6. 14

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63

Gal. 6. 9. Iam. 1. 19. 1 Tim. 4. 13. 1 Theſſ 5. 17. Luk. 2. 37. Epheſ. 4. 26. Phil. 4. 5. 1 Pet. 3. 4. Luk. 9. 23. & 14. 26.

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64

Pſal. 18. 23. & 77. 10. Gen. 39. 9. Prou. 16. 6. & 8. 13.

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65

Gen. 17. 1. Pſal. 6. 8. & 116. 9. Act. 10. 33. 2 Cor. 6. 17. Iob 34. 21. Prou. 15. 3. & 5. 22. 2 Chron. 16. 9 1 King. 17. 1. Magna eſt cautela peccati, Dei ſemper preſentiam timere. S. Aug. de Temp. tom. 212. tom. 10.

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66

Multum enim refrænat homines cōscientia, ſi credamus nos in cōſpectu Dei uiuere, ſi non, tantum quæ gerimus uideri deſuper, ſed etiam quæ cogitamus, aut loquimur, audiri a Deo putamus &c. Lact. de Irâ Dei. c.8.

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67

Eſ. 3. 8. 1 Cor. 3. 22. Pſalm. 119. 14.72. 127.162.

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68

2 Tim. 1. 7 & 3. 2.

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69

Rom. 8. 15.

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70

Eſ. 29. 13.

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71

Deut. 4. 10. Eſ. 66. 2. Eccl. 12. 13. Prou. 13. 13. Pſal. 119. 161.

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72

Pſal. 119. 120. & 52. 6.

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73

2 Cor. 7. 1. Heb. 4. 1. Pſal. 130. 4.

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74

Deut. 5. 9

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75

Hos. 3. 5. Pſal. 33. 18 & 130. 4.

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76

Ier. 5. 22. Act. 10. 2, 33.

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77

Mal. 1. 6. Oſ. 3. 5. Hebr. 12. 9.

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78

Ier. 17. 17. Eccleſ. 2. 8.

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79

Pſal. 33. 18. 20. Eccleſ. 2. 7.

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80

Pſal. 115. 11. & 56. 3. Eccleſ. 2. 9.

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81

1 Cor. 10. 10. Pſalm. 22. 23. Act. 10. 2.

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82

Exod. 20. 20. Eccleſ. 15. 13. Prou. 8. 13. & 16. 6. 2 Tim. 1. 7. 1 Ioh. 4. 18. Hoſ. 3. 5. Pſal. 97. 10. Ier. 4. 18. & 2. 19.

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83

Verò-Chriſtianus – proficiēdo perveniet ad talem animū, vt plus amet Dominum quàm timeat Gehēnam: vt etiamſi dicat illi Deus, vtere deliciſe carnalibus ſempiternis & quantum potes; pecca, nec morieris, nec in Gehēnam mitteris, sed mecum tantummodo non eris; exhorreſcat et omninò non peccet, non iam vt in illud quod timebat non incidat, ſed ne illum quem ſic amat, offendat. De Catechiz. Rudib. cap. 27. tom. 4. fol. 912.

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84

Ierem. 32. 39, 40. Deut. 4. 10. Prou. 23. 17. & 14. 2. 1 Tim. 2. 15.

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85

Matth. 28. 20 Eſ. 43. 1, 2.

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86

Ier. 14. 9. Lam. 3. 22, 23.

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87

2 Cor. 12. 9. Eſ. 26. 4. & 45. 24. Psal. 121. & 35. 24. Rom. 8. 26.

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88

Matth. 10. 28. Deut. 28. 58.

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89

Eſai. 29. 15, 16. Pſal. 50. 21.

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90

Eſai. 43. 25. & 63. 9. & 49. 13, 15.

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91

Eſai. 42. 14.

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92

De diuerſis tentat. Diaboli, part 3. Mr. Greenham 5. part, among his Rules for an Afflicted minde.

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93

Eſai. 54. 8, 9, 10. c. 49. 15. Ier. 31. 3. 36. c. 33. 20, 21. Ioh. 13. 1. Rom. 8. 38, 39. Mat. 12. 20. Eſai. 42. 3.

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94

Pſalm. 103. 17. 2 Sam. 7. 15.

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95

Pſal. 89. 28, 34. Eſai. 55. 3. c. 59. 21. Ier. 32. 40.

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96

Ioh. 10. 29. Iude verſ. 24. 1 Pet. 1. 5. Eſai. 26. 4. Pſal. 80. 17. Manus Dei eſt iſta, non noſtra vt non diſcedamus à Deo, manus inquā eius eſt iſta, qui dixit, Timorem meum dabo in cor eorū &c. S. Aug. de Bono perſeuer. c. 7. to. 7. Ier. 32. 27.

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97

1 Pet. 1. 23. 1 Ioh. 3. 9.

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98

Epheſ. 1. 13. Numb. 13. 19. Ioſ. 21. 45. 1 Ioh. 5. 10. Hebr. 7. 27. c. 11. 11. Rom. 4. 21. 1 Cor. 1. 9.

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99

Eſai. 59. 21. Epheſ. 1. 13, 14. c. 4. 30. Ioh. 14. 16, 17. 1 Ioh. 2. 27.

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100

Luke 22. 32. Ioh. 17. 15, 20. Rom. 8. 34. Hebr. 7. 25.

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101

1 Pet. 1. 2, 3, 4, 5. 1 Ioh. 5. 4, 18.

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102

1 Pet. 5. 9. Epheſ. 6. 6. Matth. 16. 18.

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103

Ierem. 31. 40. Perſeuerantiam enim promiſit Deus, dicens: Timorem meum dabo in cor eorum vt à me non recedant. Quod quid eſt aliud quàm talis ac tantus erit Timor meus, quem dabo in cor eorum, vt mihi perſeuerantèr adhæreant? Idem de Bono Perſeuer. c. 2. tom. 7. Rom. 11. 29.

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104

Abſit enim vt timore pereat amor, ſi caſtus eſt timor. S. Aug. in Pſal. 119. tom. 8.

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105

Eſt ira conſummationis, & eſt ira cōſumptionis, (nam omnis Vindicta Dei, Ira dicitur) ſed aliquando ad hoc vindicat Deus, vt perficiat: aliquando ad hoc vindicat, vt damnet. Idem in Pſal. 58 to. 8. ſ. 599.

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106

– Qui glutine Deo conglutinatur, id eſt charitate … terribilius & horribilius ipsâ Gehenna iudicat, in re leuiſſima vultū omnipotentis scientèr offendere. S. Bern. de Tripl. Coharen. Vincul.

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107

1 Pet, 3. 7. Vir itaq, nominatus eſt, quòd maior in eo Vis eſt quàm in fœmina, & hinc Virtus nomen accepit. Item Mulier à mollicie eſt dicta … velut Mollier. Lact. de Opſ. Dei. cap. 12.

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108

1 Sam. 18. 21. & 25. 41.

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109

2 Sam. 6. 16, 20.

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110

1 King. 21. 7. 2 King. 9. 22, 30.

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111

1 Pet. 3. 6.

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112

Eſth. 1. 12.

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113

Eſth. 8. 5.

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114

Optima fœmina rarior eſt Phœnice. Malarum fœminarū tam copioſa ſunt examina &c. S. Ier. epiſt.

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115

Eccleſ. 7. 28. Prou. 3. 10.

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116

Laus tantò maior deferri ſolet, quantò eſt bonum rarius quod exigit Laudem. S. Aug. lib. 1. de Ciuit. Dei. cap. 28. tom. 5.

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117

Eſai. 8. 12 Col. 2. 20.

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118

2 Tim. 3. 2. Mat. 10. 28. Quis animæ Dominator, niſi Deus ſolus? Quis iste, niſi ignium comminator? … Illi potius metum conſecandū &c. Tertul. aduerſ. Gnoſt. c. 9. tom. 3.

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119

Timor Seruilis nō eſt Virtus, quialicet mala declinari ſaciat: non tamen hoc ſacit benè, id eſt ſaudibilitèr; immo ilitèr et brutalitèr, videlicet ſolo metæ feræ, ita enim occupat animum & intentionam timentis, oraculos cordis ad ſolam pœnæ euaſionem habeat &c. Paris. de Virtutibus, fol. 81. lit. H. & Paludan. l. 3. d. 34. q. 3.

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120

– Coniun quæ adulterinum animū gerit, etiam ſi timòre viri non adulterium perpetrat: tamen quod deeſt aperi, ineſt voluntati, Caſta verò alitèr timet: nam & ipſa times virum; ſed caſtè. Deniq, timet illa, no vir inſeſtus adueniat, ista ne offenſus abſcedat. S. Aug. epiſt. 120. c. 21. to. 2.

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121

Ruben violat Balamdum nimium grandis effectus eſt, quia timor ſi ſimius eſt, dum ſe cuſtodire nititur, format inutiles imaginationes, quibus ſe connoluens à ſalutaribus impeditur. Tract. 10. ſuper, Magnificat. part 3.

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122

Lege Eſaiam: vide quantia ſubiecerit timorem vt faceret irreprehenſibilam & bonum Timorem. Spiritus inquit Sapientia &c. Talle Timori Domini iſta & eſt irrationabilis & inſipiens Timor, vnus ex illis: Foris pugnæ, intus Timores. In Pſal. 118. Ser. 5. tom. 4.

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123

Pſal. 115. 11. & 147. 11. Eſai. 50. 10.

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124

Pſal. 19. 9

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125

2 Cor. 7. 1.

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126

Hebr. 12. 28.

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127

Eccleſ. 2. 17. & 21. 6.

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128

Eſai. 66. 2. Eccle. 2. 15.

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129

Iob 1. 1.

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130

Act. 10. 35, 2, 31. Eccleſ. 25. 1.

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131

Pſal. 112. 1. & 128. 1.

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