FOOTNOTES:

FOOTNOTES:[138]Prou. 22. 4. & 19. 23. Eccleſ. 1. 11, 12. & 23. 27. & 40. 26, 27. & 10. 20, 22.[139]Inter Laudes meas & illa eſt eximia: quod ipſum Chriſtum Dominū Apothecam, immo fontem Gratiarum omnium & Virtutum replere dictus ſum &c. Pariſ. de Moribus, fol. 99. Lit. P.[140]Deut. 5. 29.[141]Eccleſ. 12. 13. Deum time—Ergo ſi hoc eſt omnis Homo, abſq, hoc Nihil omnis Homo. Serm. 20. in Cant.[142]Vſus enim humani animi pendet à Timore conspictus Diuini tanquam à primi regula. Caiet. in Eccleſ. c. 8 13. v.[143]Prou. 9. 10. Iob 28. 28.[144]Eccleſ. 25. 12.[145]Leuit. 2. 13. Pet. Bleſ. ſer. 36. p. 430.[146]Pſal. 2. 11.[147]2 Cor. 7. 11. Eccl. 21. 6.[148]1 Pet. 3. 2.[149]2 Cor. 7. 1.[150]Philip. 2. 12.[151]Eccleſ. 2. 10. 1 Tim. 2. 15.

[138]Prou. 22. 4. & 19. 23. Eccleſ. 1. 11, 12. & 23. 27. & 40. 26, 27. & 10. 20, 22.

[139]Inter Laudes meas & illa eſt eximia: quod ipſum Chriſtum Dominū Apothecam, immo fontem Gratiarum omnium & Virtutum replere dictus ſum &c. Pariſ. de Moribus, fol. 99. Lit. P.

[140]Deut. 5. 29.

[141]Eccleſ. 12. 13. Deum time—Ergo ſi hoc eſt omnis Homo, abſq, hoc Nihil omnis Homo. Serm. 20. in Cant.

[142]Vſus enim humani animi pendet à Timore conspictus Diuini tanquam à primi regula. Caiet. in Eccleſ. c. 8 13. v.

[143]Prou. 9. 10. Iob 28. 28.

[144]Eccleſ. 25. 12.

[145]Leuit. 2. 13. Pet. Bleſ. ſer. 36. p. 430.

[146]Pſal. 2. 11.

[147]2 Cor. 7. 11. Eccl. 21. 6.

[148]1 Pet. 3. 2.

[149]2 Cor. 7. 1.

[150]Philip. 2. 12.

[151]Eccleſ. 2. 10. 1 Tim. 2. 15.

Laſtly, this is an Excellent Feare, becauſe it isA fountaine of Life[158]: wherefore?To driue away Sinnes[159], Sinnes which haue beene committed by Repentance (ſaith S.Bernard) and Sinnes whereto we are Tempted, by Reſiſtance[160]; and yet this is not all the Excellencie of this Feare: For it isA fountaine of lifealſo:To Cauſe vs to finde fauour at our Deaths[161]; and which is more, Such an Excellent Feare as will make vsNot feare, nor be afraid[162]. Whereupon SaintAuguſtine[163]concludes for my purpoſe:Diſcat timere, qui non vult timere: Diſcat ad tempus eſſe Solicitus, qui ſemper vult eſſe ſecurus. Let him learn to feare, that would not feare: Let him be wary and cautelous for a time, that would be happie and ſecure for euer.Tertulliangiues thereaſon[164], because ifWe feare to Offend, by Fearing we will take heed, leſt we Offend, and by Taking heed, we ſhall be in ſafetie; otherwiſe if wee preſume and be not alwaies watchfull ouer our hearts leſt they offend, we cannot beSaued[165],Ier. 4. 14.Qui ſolicitus eſt, is verè poterit eſſe ſecurus: He that is not ouer-bold on his owne ſtrength[166]; but confident in Christ[167], and liues not ſecurely in the minion-delight of any knowne ſinne; but ſtands in ſuch continuall awe of GodsPreſence,Precepts,Promiſes,Threats, that he dare not ſo much as once make any offer of incurring his Diſpleaſure by the impenitent Allowance of any ſinne in his heart[168], and ſtudies to do euery Good worke as carefully, as if it were the Laſt he should doe in this World, and as exactly, as if his whole Saluation depended vpon it, ſuch a Man (in AncientTertulliansiudgement[169]) may be truely ſecure of Perſeuering in Grace here; and of being Glorified hereafter[170],1 Thess. 5. 15, 24.Once more I haue done. Is not that an excellent thing that is for the Good of them that haue it, & of their children after them? Riches, Honour, Beautie, Policie, theſe and the like are not oftentimes ſo, as we ſee by woefull experience inNabal,Haman,Abſalom,Achitophel; butthe feare of the Lordis euer ſo,for the Good of them that haue it, and for their children after them, as theProphet ſaith,Ier. 32. 39.and God himſelfe before him,Deut. 5. 29.

FOOTNOTES:[152]Prou. 12. 26.Eccleſ. 15. 5.[153]Prou. 28. 14.[154]Eccleſ. 27. 3.[155]Ego ſum Tempeſtas ad liberationem & ſalutem, Terræmotum ſpiritualem in corde humano faciens, et omnia Diabolica ædificia in co ſubuertens et diſcutiens ab codem. Pariſ. de Moribus fol. 99. lit. F.[156]Prou. 8. 13. & 16. 6. Pſal. 119. 6, 36. 117. 128. v.Iam. 2. 10. Pſal. 86. 11.[157]Sed aiunt quidā: Satis Deum habere ſi corde & animo ſuſpiciatur, licet actu minus fiat. Itaq ſe ſaluo metu et fide peccare; hoc eſt Saluâ caſtitate, matrimonia violare, Saluâ pietate, parēti venenum temperare.Tertul. dePœnit. c. 5. tom. 2.[158]Prou. 14. 27.[159]Eccleſ. 1. 21.[160]Timor Domini expellit peccatum, ſine quod iam admiſſum eſt, ſine quod tentat intrare. Expellit ſanè illud quidem pœnitende, hoc Reſiſtendo. Serm. de Diuerſ. Affect.[161]Eccleſ. 1. 13.[162]Eccleſ. 34. 14. Exod. 20. 20.Prou. 1. 33. & 19. 23. Pſal. 27. 1, 2, 3. & 34. 4.—Auferendi ſunt metus, ſed ita, vt hic ſolus relinquatur, qui quoniam legitimus ac verus eſt, ſolus efficit, ut poſſint cætera omnia non timeri, Lact. de Vero Cultu. l. 6. c. 17. Qui enim Deum veracitèr timet, nihil terrenum & caducum timet,immo ex ipſo Timore Dei, ipſis Timoribus ſupereffertur. Bonau. lib. 3. d. 34. q. 1. p. 62.[163]De Temp. Serm. 214. tom. 10.[164]Nam qui præſumit, minus veretur, minus præcauet, plus periclitatur &c. De Cultu Fæm. cap. 2. & de Pænit. cap. 6.—Volo te timere & non timere, præſumere & non præſumere, timere vt pæniteas, non timere vt præſumas. Porro præſumere ne diffidas, non præſumere ne torpeſcas.Ber. cp. 87. ad Oger.[165]Prou. 4. 23. Ier. 4. 14, 18. & 16. 10, 11, 12. Eſ. 55. 7.Mat. 15. 19. Nec ſufficit non egiſſe aliquid impium, ſi mēte cogitatur impietas.S. Hilar. in Pſal. 65. fol. 424.[166]Prou 28. 26. Rom. 7. 18. & 11. 20.[167]Phil. 4. 13. 2 Tim. 2. 1. & 4. 18. Eph. 6. 10. 2 Chron. 16. 8, 9. et. 20. 12. Deut. 6. 3, 4. Quicquid eſt circa te vel in te unde poſſis præſumere, abjice à te, & tota præſumptio tua Deus ſit, illius indigens eſto, vt implearis &c. S. Aug. in Pſal. 85.[168]Pſal. 66. 18. 1 Pet. 3. 15. Ez. 33. 31. Pſal. 24. 4Iam. 4. 8. Heb. 10. 22. Redi ad te, intus tibi eſto iudex. Ecce in cubiculo tuo abſcondito, in ipſa vena intima cordis tui vbi tu ſolus es, & ille qui videt; illic tibi displiceat iniquitas, vt placeas Deo.... Parum eſt in vultù, parum est in lingua, in corde noli respicere, id eſt, noli diligere, noli acceptare.Idem in Pſal. 65. to 8.[169]De cultu Fæm. cap. 2. to. 2.[170]2 Theſſ. 3. 3. 2 Tim. 2. 19. Ioh. 15. 16.Luke 10. 20. Ioh. 16. 22. & 10. 28, 29. v. Pſal. 35. 5. & 125. 1. Prou. 10. 30.

[152]Prou. 12. 26.Eccleſ. 15. 5.

[153]Prou. 28. 14.

[154]Eccleſ. 27. 3.

[155]Ego ſum Tempeſtas ad liberationem & ſalutem, Terræmotum ſpiritualem in corde humano faciens, et omnia Diabolica ædificia in co ſubuertens et diſcutiens ab codem. Pariſ. de Moribus fol. 99. lit. F.

[156]Prou. 8. 13. & 16. 6. Pſal. 119. 6, 36. 117. 128. v.Iam. 2. 10. Pſal. 86. 11.

[157]Sed aiunt quidā: Satis Deum habere ſi corde & animo ſuſpiciatur, licet actu minus fiat. Itaq ſe ſaluo metu et fide peccare; hoc eſt Saluâ caſtitate, matrimonia violare, Saluâ pietate, parēti venenum temperare.Tertul. dePœnit. c. 5. tom. 2.

[158]Prou. 14. 27.

[159]Eccleſ. 1. 21.

[160]Timor Domini expellit peccatum, ſine quod iam admiſſum eſt, ſine quod tentat intrare. Expellit ſanè illud quidem pœnitende, hoc Reſiſtendo. Serm. de Diuerſ. Affect.

[161]Eccleſ. 1. 13.

[162]Eccleſ. 34. 14. Exod. 20. 20.Prou. 1. 33. & 19. 23. Pſal. 27. 1, 2, 3. & 34. 4.—Auferendi ſunt metus, ſed ita, vt hic ſolus relinquatur, qui quoniam legitimus ac verus eſt, ſolus efficit, ut poſſint cætera omnia non timeri, Lact. de Vero Cultu. l. 6. c. 17. Qui enim Deum veracitèr timet, nihil terrenum & caducum timet,immo ex ipſo Timore Dei, ipſis Timoribus ſupereffertur. Bonau. lib. 3. d. 34. q. 1. p. 62.

[163]De Temp. Serm. 214. tom. 10.

[164]Nam qui præſumit, minus veretur, minus præcauet, plus periclitatur &c. De Cultu Fæm. cap. 2. & de Pænit. cap. 6.—Volo te timere & non timere, præſumere & non præſumere, timere vt pæniteas, non timere vt præſumas. Porro præſumere ne diffidas, non præſumere ne torpeſcas.Ber. cp. 87. ad Oger.

[165]Prou. 4. 23. Ier. 4. 14, 18. & 16. 10, 11, 12. Eſ. 55. 7.Mat. 15. 19. Nec ſufficit non egiſſe aliquid impium, ſi mēte cogitatur impietas.S. Hilar. in Pſal. 65. fol. 424.

[166]Prou 28. 26. Rom. 7. 18. & 11. 20.

[167]Phil. 4. 13. 2 Tim. 2. 1. & 4. 18. Eph. 6. 10. 2 Chron. 16. 8, 9. et. 20. 12. Deut. 6. 3, 4. Quicquid eſt circa te vel in te unde poſſis præſumere, abjice à te, & tota præſumptio tua Deus ſit, illius indigens eſto, vt implearis &c. S. Aug. in Pſal. 85.

[168]Pſal. 66. 18. 1 Pet. 3. 15. Ez. 33. 31. Pſal. 24. 4Iam. 4. 8. Heb. 10. 22. Redi ad te, intus tibi eſto iudex. Ecce in cubiculo tuo abſcondito, in ipſa vena intima cordis tui vbi tu ſolus es, & ille qui videt; illic tibi displiceat iniquitas, vt placeas Deo.... Parum eſt in vultù, parum est in lingua, in corde noli respicere, id eſt, noli diligere, noli acceptare.Idem in Pſal. 65. to 8.

[169]De cultu Fæm. cap. 2. to. 2.

[170]2 Theſſ. 3. 3. 2 Tim. 2. 19. Ioh. 15. 16.Luke 10. 20. Ioh. 16. 22. & 10. 28, 29. v. Pſal. 35. 5. & 125. 1. Prou. 10. 30.

There is no want to them that haue thisFeareof any Good thing that is Good for them[171]. For firſt,Pſal. 25. 14. The ſecret, that is,the feare of the Lord, is with them that feare Him; and is not that enough, though I ſhould ſay no more with the Pſalmiſt, becauſeGodly Feare is Gods Treaſure, Eſai. 33. 6.andBetter little with it(ſaithSalomon)than Great Treaſure[172]? But there is more behind to moue you further to affect this Excellent Grace. For if you willFeare the Lord, He will ſhew you hisCouenant[173]of life and peace[174], Teach you the way that you ſhall chuſe[175], Haue a Booke of remembrance written before Him for you[176]: Hee will Ariſe vnto you the Sunne of Righteouſneſſe with healing in his wings[177]: He wil hide you in his preſence from the pride of men[178], Keepe you ſecretly in a Pauilion from the ſtrife of tongues, Deliuer you in Temptation euen againe[179]; yeaHe will take pleaſure in you[180], Pitie you as a Father doth his children[181], Fulfill your Deſire, Heare your crie and ſaue you[182]. And what is all this, but in a word (the word of my Text)Hee will praiſe you, which is the Thing Promiſed toa woman fearing the Lord.

II.The thing promiſed.In what reſpect toIpſa.

II.The thing promiſed.

In what reſpect toIpſa.

Ipſa Laudabitur: She ſhall be praiſed.

She ſhall be ſo; but may not that labour be ſpared? For a man would thinke, ſhe hath been praiſed all this while; becauſe Godly Feare, the Grace of God in Her, and the onely cauſe of her Praiſe, hath beene alreadie ſo much commended vnto you? No (Beloued) my Text (you ſee) appliesand appropriates this praiſe toIpſa, Her own Perſon, by vertue indeed ofthe Feare of the Lord. For were it not for that, it were better Contemning Her, yea Contending[183]with Her, than Commending Her, becauſe that is a conſtant marke of the Godly to Contemne the vngodly,Pſal. 15. 4.This, of the wicked to Praiſe the wicked, to Bleſſe the Couetous, whomthe Lord abhorreth,Pſal. 10. 3.It is not her Friendſhip, no norCarnis bona(as SaintIerom[184]calls them)the Good endowments of the fleſh, can priuiledge him from aCurſe, if ſo be, he praiſe her without or aboue[185]her Deſerts,Prou. 27. 14.Onelythe feare of the Lord, with the excellent fruits thereof, is Gods Gift[186], for which (ſaithFulgentius[187]) ſhe ought, and he may ſafely commend her, becauſe then, not ſhee; butGods Gracein her isPraiſed,Epheſ. 1. 6.Yea then,not ſhe, butGod himſelfe is Glorifiedin Her,Gal. 1. 24.

FOOTNOTES:[171]Pſal. 34. 9, 10.Eccleſ. 40. 26, 27. & 1. 16.[172]Prou. 15. 16.[173]Pſal. 25. 14.[174]Mal. 2. 5.[175]Pſal. 25. 12.[176]Mal. 3. 16.[177]Mal. 4. 2.[178]Pſal. 31. 20, 21.[179]Eccleſ. 33. 1.[180]Pſal. 147. 11.[181]Pſalm. 103. 13.Mal. 3. 17.[182]Pſal. 145. 19.

[171]Pſal. 34. 9, 10.Eccleſ. 40. 26, 27. & 1. 16.

[172]Prou. 15. 16.

[173]Pſal. 25. 14.

[174]Mal. 2. 5.

[175]Pſal. 25. 12.

[176]Mal. 3. 16.

[177]Mal. 4. 2.

[178]Pſal. 31. 20, 21.

[179]Eccleſ. 33. 1.

[180]Pſal. 147. 11.

[181]Pſalm. 103. 13.Mal. 3. 17.

[182]Pſal. 145. 19.

But what? is notShe Praiſed, when Her Huſband, Her Children, Her Kindred, Her Friends, Her Attendants, Her Wit, Her Wealth, Her Beautie, Her Nobilitie, or all theſe and the like of Hers are commended? Yes, all theſe come very neere Her, and mutually receiue luſtre and eminencie from this Godly Feare; but they are notIpſa, Her ſelfe, that is,[188]principally Her Soule truely Generous, and ennobled with theFeare of the Lord. Vntill ſuch an Humble Soule be found in Her, She is not She, thatſhall be adorned with the Garment of praiſe,Eſai. 61. 3.Therefore SaintIerom[189]would not commend in NobleMarcellaany thing ſaue Her owne Godly ſelfe.Ipſa Laudabitur: She is She that ſhall be Praiſed.

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.

[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.Laudabituris 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 forOne 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 Huſbandis a Bleſſed Man[233], Not like other men[234].

FOOTNOTES:[189]...Nihil in illâ laudabo, niſi quod proprū eſt. S. Ierom ad Princip.And ſo ofPaulahe ſaith.Nihil laudabimus niſi quod proprium eſt & de puriſſimo ſanctæ mentis fonte profertur. Id. ep. ad Euſtoch. Nam cum omnia opera ſua laudauerit Deus, cœlum, terram &c. vbi ad Hominē vētum eſt, ſolus non videtur eſſe laudatus propter quem omnia generata ſūt. Quæ igitur cauſa eſt, niſi fortè ea, quia alia in ſpecie ſunt, Homo in occulto? quia aliorum Gratia foris, huius intus eſt. Aliorum in Natiuitate, huius in Corde.—Ideo ergò homo non antè laudatur, quia non in forenſi pelle, ſed in interiore Homine antè probandus, ſic prædicandus eſt. S. Ambros. Inſtit. Virg. cap. 3. tom. 1.[190]2 Ioh. 1. 1.Hebr. 13. 1. Epheſ. 5. 25.[191]1 Theſſ. 5. 13.[192]Mark. 14. 9. Pſal. 112. 6.[193]Gen. 23. 2. Ioh. 11. 33, 35.1 King. 14. 13. 1 Theſ. 4. 13. Eccleſ. 22. 11, 12 & 38. 16, 17.[194]Act. 8. 2. 2 Chron. 32. 33.[195]Iam. 5. 10. Hebr. 12. 1. & 13. 7. 1 Cor. 11. 1.[196]1 Sam. 2. 30. Deut. 26. 19. Ioh. 12. 26.Eſai. 8. 13. Timor Hominis, Dei Honor eſt. Tert. de Pœnit. c. 7[197]Tho. Aquin. 22. q. 103. a. 1. ad 3.[198]Pſal. 12. 6.[199]Pſal. 16. 3.[200]Pſal. 83. 3.[201]Mal. 3. 17.[202]2 Cor. 6. 18,[203]Cant. 4. 9.[204]Matth. 12. 50.[205]Hoſ. 2. 19.[206]Cant. 2. 10.[207]Cant. 2. 14.[208]Cant. 2. 13.[209]Cant. 6. 10.[210]Prou. 5. 19.[211]Ezek. 24. 16.Eccleſ. 36. 22.[212]Gen. 2. 18.Eccleſ. 36. 24.[213]Mal. 2. 14.[214]Eccleſ. 36. 24.[215]Prou. 31. 11.[216]Eccleſ. 26. 3, 23.[217]Prou. 18. 22.[218]Eccleſ. 26. 14.[219]Eccleſ. 26. 15.[220]Eccleſ. 26. 1.[221]Eccleſ. 26. 13.[222]Prou. 31. 23.[223]Eccleſ. 26. 22.[224]Prou. 19. 14.[225]Eccleſ. 40. 19.[226]Prou. 12. 4. Non annulus, non torques aureus, non monile, ſed Corona. Cartw. in Prou.[227]Pſal. 21. 3. Eſth. 2. 17[228]Eccleſ. 25. 10.[229]Eccleſ. 10. 24.[230]Eccleſ. 7. 19.[231]Prou. 31. 10.[232]Eccleſ. 26. 14. 15.

[189]...Nihil in illâ laudabo, niſi quod proprū eſt. S. Ierom ad Princip.And ſo ofPaulahe ſaith.Nihil laudabimus niſi quod proprium eſt & de puriſſimo ſanctæ mentis fonte profertur. Id. ep. ad Euſtoch. Nam cum omnia opera ſua laudauerit Deus, cœlum, terram &c. vbi ad Hominē vētum eſt, ſolus non videtur eſſe laudatus propter quem omnia generata ſūt. Quæ igitur cauſa eſt, niſi fortè ea, quia alia in ſpecie ſunt, Homo in occulto? quia aliorum Gratia foris, huius intus eſt. Aliorum in Natiuitate, huius in Corde.—Ideo ergò homo non antè laudatur, quia non in forenſi pelle, ſed in interiore Homine antè probandus, ſic prædicandus eſt. S. Ambros. Inſtit. Virg. cap. 3. tom. 1.

[190]2 Ioh. 1. 1.Hebr. 13. 1. Epheſ. 5. 25.

[191]1 Theſſ. 5. 13.

[192]Mark. 14. 9. Pſal. 112. 6.

[193]Gen. 23. 2. Ioh. 11. 33, 35.1 King. 14. 13. 1 Theſ. 4. 13. Eccleſ. 22. 11, 12 & 38. 16, 17.

[194]Act. 8. 2. 2 Chron. 32. 33.

[195]Iam. 5. 10. Hebr. 12. 1. & 13. 7. 1 Cor. 11. 1.

[196]1 Sam. 2. 30. Deut. 26. 19. Ioh. 12. 26.Eſai. 8. 13. Timor Hominis, Dei Honor eſt. Tert. de Pœnit. c. 7

[197]Tho. Aquin. 22. q. 103. a. 1. ad 3.

[198]Pſal. 12. 6.

[199]Pſal. 16. 3.

[200]Pſal. 83. 3.

[201]Mal. 3. 17.

[202]2 Cor. 6. 18,

[203]Cant. 4. 9.

[204]Matth. 12. 50.

[205]Hoſ. 2. 19.

[206]Cant. 2. 10.

[207]Cant. 2. 14.

[208]Cant. 2. 13.

[209]Cant. 6. 10.

[210]Prou. 5. 19.

[211]Ezek. 24. 16.Eccleſ. 36. 22.

[212]Gen. 2. 18.Eccleſ. 36. 24.

[213]Mal. 2. 14.

[214]Eccleſ. 36. 24.

[215]Prou. 31. 11.

[216]Eccleſ. 26. 3, 23.

[217]Prou. 18. 22.

[218]Eccleſ. 26. 14.

[219]Eccleſ. 26. 15.

[220]Eccleſ. 26. 1.

[221]Eccleſ. 26. 13.

[222]Prou. 31. 23.

[223]Eccleſ. 26. 22.

[224]Prou. 19. 14.

[225]Eccleſ. 40. 19.

[226]Prou. 12. 4. Non annulus, non torques aureus, non monile, ſed Corona. Cartw. in Prou.

[227]Pſal. 21. 3. Eſth. 2. 17

[228]Eccleſ. 25. 10.

[229]Eccleſ. 10. 24.

[230]Eccleſ. 7. 19.

[231]Prou. 31. 10.

[232]Eccleſ. 26. 14. 15.

To Her Children ſhee ſhall be Commended; becauſe by her they haue a place of Refuge[235]; by Her they haue good meanes to bring and continue true Honour vpon them[236], and if They (the Fruit) be a great Bleſſing[237](as it is to haue Iſſue by ſuch a One) what is the Root that beareth it[238]?

But I muſt haſten: How ſhall ſhe be Praiſed in reſpect of her Parents? euen asRachel[239]for doing ſeruice to them as to her Maſters (the true propertie of one thatfeareth the Lord[240].) In reſpect of her kindred by mariage, asRuth, louing them[241], Dealing kindly with them[242], and Cleauing vnto them[243]. And in reſpect of her kindred by bloud, asEſther, who did the Commandement ofMordecaywhen ſhe was a Queene, like as when ſhe was brought vp with Him[244], who was exceedingly grieued at his Griefe[245], and procured the Enlargement and Deliuerance of her kindred with herFeaſts[246], herTeares[247], and the Hazard of herLife[248].

In regard of her Seruants alſo, ſhe ſhall be commended becauſe ſhe Buildeth her Houſe[249]:Shee is like the Merchants ſhip, She fetcheth her food from farre[250],She giueth meat to her Houſhold[251],She cloatheth them all with Scarlet[252],and Shee looketh ſo well to their waies[253], thatAs the Sunne when it ariſeth in the high Heauen; So is her beautie in the Ordering of her Houſe[254].

Laſtly, becauſe all the Eſſentiall Glory and Faireneſſe, which is to bee found in the whole Church,The Woman cloathed with the Sunne[255], asthat of Iuſtification & Sanctification &c. belongs to euery Member of the Church[256], and cōſequently to eueryWoman fearing the Lord, therefore to Gods people ſhe ſhall be commended, as one of the Hands of the Churchdropping with ſweet ſmelling Mirrhe[257]: as theCurtaines of Salomon[258];As a Lilly among thornes[259];A Garden incloſed: A Spring ſhut vp. A Fountain ſealed[260].

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