For the ſubiect then of my Text, I dare ſay, in regard of the Deſcription thereof, your owne conſciences haue made the Application, and doe witneſſe for Her, that She was A Woman fearing the Lord. A Woman indeed, & ſo the Weaker Veſſell[291], yet neuertheleſſe Honour to be giuen Her in that reſpect; but rather the more (as Saint Peters inference will allow) becauſe though ſhee had This Treaſure of the Feare of the Lord in an Earthen and in a Weaker Veſſell[292], yet Gods ſtrength was made perfect in her Weakneſſe. And it is S. Ieroms rule[293], you ſhould iudge of Vertues, Non Sexa, ſed Animo: Not by the Sex, but by the Minde and conſtant purpoſe of a Regenerate Heart: This makes the Difference of force in the ſeruice of Chriſt, not either Male or Female.
Suruey then (if you pleaſe) as briefly as you wil, the ſeuerall workings of Her Godly Feare.
FOOTNOTES:
[289] Perfecta Die laudatio magis animā perficit, quàm Dei fruitio, quia magis lætatur in Gloriâ & plus gaudebit de Dei gloriâ & honore, quàm de ſuâ Glorificatione, & plus iocundabitur in laudando Dominū, quàm in conſiderādo proprium bonū. Bonau. l. 3. d. 1. q. 1, p. 66. A ſelm. Proſolog. c. 15. & 16.
[290] Quid agimus anima? cur ad mortem eius venire formidas?—S. Ier. Epitaph. Paulæ. Epiſt. ad Principiam. Gal. 3. 28.
[291] 1 Pet. 3. 7.
[292] Eſai. 33. 6. 2 Cor. 4. 7.
[293] —Non conſiderantes Holdam & Annam ac Debboram, viris tacētibus prophetaſſe, & in ſeruitute Chriſti nequaquam differentiam Sexuum valere; ſed Mentium. S. Ierom. Euſtoch.
The workings of Godly feare in regard of Her: Husbād: Children.
Firſt to Her Head, her Subiection and Helpfulneſſe like that of Saint Auguſtines Mother to his Father[294].