The Praise of a Godly Woman

Worthy receiving the Sacrament.

And now (Beloued) that ſhe lieth on the bed of Languiſhing, we muſt not be auſtere in reprehending euery Infirmity; but Pitifull in conſidering the tender frailtie of it.

Paſſionatneſſe by reaſon of Spiritual and Bodily Diſtěper.

For what though ſhee were (as Sicke folke are commonly312) more Paſſionate than others, yea than Her ſelfe in Her health, yet if God iudgeth not according to the ſtrange Effects and Symptoms of Her ſickneſſe, not according to the ſhort moment and violent paſſions of Her Death; but according to the holy Actions of Her Health, the former Affections of Her Heart, and the Generall Courſe of Her Life313; then it is our Dutie, not ſeuerely to cenſure her paſſionateneſſe, who by reaſon of the parching Feauer of the Spirit, as well as of the Body, was diſquieted in her Imagination (as the Phyſitian of the body could diſcerne) though not in her Memory. Conſider therefore O Man (as that excellent Phyſitian of the Soule aduiſeth thee314) if thou canſt beare with a fraile Body, that thou muſt much more beare with a fraile Minde and Body too. Conſider alſo O Man, that this her Pettiſhneſſe did more wound her to the heart, than any iniury thou couldſt preſſe her with. Neither doe I ſpeake this to nouriſh paſſion in any, or to proue her Anger to be Sinleſſe315; but to be a leſſe Sinne, becauſe her Spirituall and Bodily Diſtemper was ſo great, or rather becauſe her Faith quenched the flame of this fiery paſſion in Chriſts Bloud, reſolued and melted her heart into many penitent Teares afterwards. Oh, ſaid ſhe to me, (preſſing her with Dauids example, Pſal. 131.) In my Health I could digeſt any iniury, and deemed it baſe and vngodly, not to be able to doe ſo; but now (I know not how) me thinkes I am ouer-tender in bearing them. I am impatient indeed, and then I weepe for my impatiencie. For I know (as ſhe her ſelfe vrged) The wrath of Man doth not accompliſh the Righteouſneſſe of God316.

Repentance for the ſame.

Thus ſhee was Angrie with her ſelfe for being Angrie with others, and then (according to Saint Ambroſes rule) it ceaſed towards them before the Sunne went down317; and was not this Holy Reuenge on her ſelfe a true fruit of Euangelicall Repentance? 2 Cor. 7. 11.

Her Agonie.

But aye me! me thinkes I now heare her groaning vunder the dolefull pangs of Death, vnder thoſe pangs of which ſhee had foretold ſaying: I ſhall ſuffer much more ere I goe hence. And can any haue the heart to heare her groaning pangs, without renting his owne heart from his darling pleaſure? without lamenting his owne ſinnes, which vnleſſe he forſake betimes, will bring him to euerlaſting Burnings318? or without learning to compaſſionate euery weake one, to aſſiſt any one yeelding vp the Ghoſt, becauſe (as Saint Ambroſe giues the reaſon319) the holy Peophet Iob deſired the Bleſſing of one, that lyes a Dying: Benedictio morituri, in me veniat: Let the bleſſing of him that is readie to die, come vpon me!

Deuotion at Her Death.

Let vs then, not yet, leaue this Departing Saint. For in the midſt of this her Agonie, after ſhee had layen groaning many houres without any articulate or diſtinct ſpeech, yet vpon triall made of Her ſenſe and memory by demanding of Her, whether ſhe would haue prayers made for Her, ſhe anſwered plainly: With all my heart, pray, pray. And then as Gregory Nazianzen320 reports of his Father, that though He was daily, yea hourely, in great paine before his Death, yet He was euer ſtill and quiet from paine, onely while Diuine Seruice was ſaying; ſo this Deuout Lady forgetting (as it were) Her former Groanings, did liſten attentiuely to the prayers that were made for Her, without fetching ſo much as one ſob during that time. And afterwards rehearſing diſtinctly part of the Lords Prayer, you might heare Her, when S. Stephens Viſion and laſt words321 were read vnto Her, repeat very often theſe laſt words of Her Sauiour322: O Heauenly Father into thy hands I commend my ſpirit. Thus on a ſudden I haue told you how ſhe Dyed in the Lord323, and is with Chriſt324.

And though we ſaw her afterwards mouing her lips; but heard not her Voice, no more than they that were at Saint Ambroſes Death did heare his Voice; but only ſaw his lips moue325; yet we muſt not thinke The Spirit of ſtrength326, of Prayer and Grace327, is then onely ſtrong, when we heare a Dying Saint pray, becauſe Chriſts Spirit cries in Gods Children, Abba, Father328, with Vnutterable Groanings329 which we cannot heare, and therefore I doubt not, but this Elect Lady cried loudeſt in Gods eares, when we heard not her words; and why may we not thinke now, our ſinnes hindered vs from hearing them? I am ſure, heretofore ſhe hath ſpoken againe and againe many Heart-piercing ſpeeches to deterre from Sinne, and to allure to Holineſſe of Life. If ſhe be not hearkened to now, henceforth wee ſhall heare Her ſpeake no more. I charge you therefore before God and the Lord Ieſus Chriſt, and the Elect Angells:330 you (I ſay) I charge whomſoeuer ſhee hath iuſtly reproued for any Sin, that you forſake thoſe Sins; and whomſoeuer ſhe hath zealouſly exhorted to holy Duties, that you performe thoſe holy Duties, for henceforth you ſhall heare Her ſpeake no more.

Concluſion. Sed quid ego te morer Frater? quid expectem? vt noſtra tecum cōmoriatur et quaſi conſepeliatur oratio? S. Ambr. de Obitu fratris. Tom. 3.

But why ſhould I detaine thee (Honourable Lady) any longer? Or what doe you (Beloued) expect more? That our ſpeech alſo ſhould Die together with Hers, and (as it were) be Buried together with Her. O my Bleſſed Brethren, ſuffer neither this Godly Lady, nor Gods word to depart ſo diſhonourably from you.

I.

Imitation of Her Vertues.

Suffer not Her ſo to depart from you; but let her euer liue in your breaſts by Eſteeming Her very highly in loue for Her workes ſake, by Commemorating Gods Graces in Her; but aboue all by Imitating her Faith and Vertues331. Then you ſhall not need to grieue very much for Her Abſence from you; becauſe ſhe is with Chriſt, which is beſt of all332; becauſe ſhe is Taken away, not from you; but from the euill to come, Eſai. 57. 1. From you ſhee is not Taken, but from ſeeing the plagues and miſeries of this wretched world, yea from ſeeing the future Deaths of you, Her Deareſt friends333, for whom ſhe would haue wept full bitterly; but you haue greater Cauſe, if you will heare S. Ambroſe and S. Ierome comforting themſelues in a like caſe, to Reioyce334 and to giue God thankes335, that you Haue had Her, nay that you Haue Her, if ſo be you follow Her good example, and repreſent her to the life by your Godly Life.

II.

Practiſe of Gods word.

III.

Means to Godly Feare.

IV.

So Great a Feare as muſt feare vs from our Boſome Sinne.

To conclude: I beſeech you all (Bleſſed Brethren) Suffer not the Word of God, which you haue heard this day, for want of the Feare of God, which is The firmeſt foundation of Gods word336, to vaniſh into aire, into nothing, to rebound from your flintie hearts (as a ſhaft ſhot againſt a wall of Adamant337;) but in Gods Name, Let the Sword of Gods Spirit ſunder euery one of our minion ſinnes from our boſomes: Let Gods pretious promiſe here of praiſing a Woman that feareth the Lord, feare vs from our ſtrongeſt corruptions. Atq vtinam præconia fœminarum, imitarentur viri. And I may well wiſh with Saint Ierome, that Men would emulate and imitate Women in their deſerued attributions of Praiſe338. Laſtly, if you deſire to know, beſides this motiue of obtaining Heauenly praiſe, what other Meanes you ſhould vſe to get, keepe and increaſe ſuch a godly Feare in you, then conſider the examples of Gods dreadfull iudgements339 on them, that Feare Him not, yea on Chriſt Ieſus Himſelfe purſued for our ſins340 to the fulneſſe of Bitterneſſe by the iuſtice of God, conſider that firſt. Then remember your owne Deaths to haue them before you341, remember your ſtrict Accounts to be made342, remember the reſtleſſe Terrour of Conſcience343, which followes the impenitent, and then or neuer you will Feare the Lord Greatly, as Obadiah and this Bleſſed Lady did. Be not deceiued (my Brethren) after all this Hearing, it is not a Little Feare will ſerue the turne. For to Feare God but a little (as Fulgentius ſaith) is to contemne Him very much344. It muſt bee at leaſt ſo Great a Feare, as muſt feare you from your Greateſt, your Sweeteſt Sinne whatſoeuer that be, elſe if you Die in it345 without Repentance (which God forbid) your Worme ſhall not die, neither ſhall your fire be quenched, and you ſhall be, not a praiſe, but an Abhorring to all fleſh, the laſt verſe of the Prophet Eſay with Iames 2. 10.346, and Ezekiel. 18. 10, 11, 13.

V.

Reaſons to feare the Lord.

VI.

Prayer for Godly Feare.

Knowing therefore (as Saint Paul concludes347) the terrour of the Lord, we perſwade you (Bleſſed Brethren) to feare God Greatly, and to Giue Glory vnto Him348; then you ſhall haue praiſe of Him, then hee will glorifie you; and to ſay no more than this (with the Prophet Ieremie349,) which will make the Fearleſſe Sinner inexcuſable: Who would not feare thee O Lord, thou King of Nations, thou King of Saints? 1. For thou onely art Holy: 2. For all Nations ſhall come vnto thee, and worſhip thee: 3. For thy iudgements are made manifest350: 4. For there is none like vnto thee, that pardoneth Iniquitie, and paſſeth by the Tranſgreſſion of the remnant of thy Heritage351? Who would not Feare Thee ſuch an Almightie, All-ſeeing, Iuſt, Mercifull Lord God? Put thy feare therefore in our Hearts (as thou haſt promiſed352) that wee may neuer depart from thee; but clinging inſeparably by a liuely faith, vnto the bleeding wounds of our Bleſſed Redeemer, may without all ſlauiſh Feare353 of Death and Iudgement, Louingly354 appeare before thy Iudgement-ſeat, and without deſperate Crying to the mountains and rocks Fall on vs355, may ioyfully heare Thee ſay vnto vs: Come ye Bleſſed of my Father, Inherit the Kingdome prepared for you from the foundation of the world356.

Which God grants vnto vs all, for the All-ſufficient Merits of his Deareſt Sonne, the Sweet Lord Ieſus: To whom with Himſelfe and the Holy Spirit be aſcribed All Praiſe, Honour, Glory, Power, Dominion and Maieſtie, now and euer. Amen. Amen.

FINIS

1

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

2

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

3

2 Chron. 32. 33.

4

S. Ambr. tom. 3.

5

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

6

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

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.

8

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

9

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

10

Eſai. 61. 3.

11

Eccleſ. 15. 10.

12

Prou. 9. 10.

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.

14

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

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.

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.

17

1 Tim. 4. 8.

18

Pſal. 18. 23.

19

S. Ierom. ad Caſtorin. Materteram.

20

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

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.

22

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

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.

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.

25

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

26

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

27

Rom. 3. 9.

28

Rom. 3. 23.

29

Epheſ. 2. 3.

30

Rom. 3. 18.

31

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

32

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

33

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

34

Eſ. 33. 6.

35

Caiet. in. loc.

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.

37

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

38

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

39

Matth. 10. 28. Eſ. 51. 12.

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.

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.

42

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

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.

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.

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.

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.

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.

48

Eccleſ. 23. 26. Prou. 10. 7.

49

Eccleſ. 26. 25.

50

Eccleſ. 7. 26

51

Prou. 12. 4.

52

Eccleſ. 26. 21.

53

Eccleſ. 26. 25.

54

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

55

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

56

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

57

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

58

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

59

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

60

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

61

Titus 2. 3.

62

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

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.

64

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

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.

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.

67

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

68

2 Tim. 1. 7 & 3. 2.

69

Rom. 8. 15.

70

Eſ. 29. 13.

71

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

72

Pſal. 119. 120. & 52. 6.

73

2 Cor. 7. 1. Heb. 4. 1. Pſal. 130. 4.

74

Deut. 5. 9

75

Hos. 3. 5. Pſal. 33. 18 & 130. 4.

76

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

77

Mal. 1. 6. Oſ. 3. 5. Hebr. 12. 9.

78

Ier. 17. 17. Eccleſ. 2. 8.

79

Pſal. 33. 18. 20. Eccleſ. 2. 7.

80

Pſal. 115. 11. & 56. 3. Eccleſ. 2. 9.

81

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

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.

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.

84

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

85

Matth. 28. 20 Eſ. 43. 1, 2.

86

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

87

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

88

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

89

Eſai. 29. 15, 16. Pſal. 50. 21.

90

Eſai. 43. 25. & 63. 9. & 49. 13, 15.

91

Eſai. 42. 14.

92

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

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.

94

Pſalm. 103. 17. 2 Sam. 7. 15.

95

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

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.

97

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

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.

99

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

100

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

101

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

102

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

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.

104

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