The praise of a godly vvoman 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.
The first is the Partie to whom it is made, and shee is Multer timens Dominum, A woman that feareth the Lord, which is also the reason why she shall be praised:
The First is the Party to whom it is made, and she is Multer timens Dominum, A woman that fears the Lord, which is also the reason why she shall be praised:
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 nature , where the weaker her sex is, the more shee shall be commended. 2. By Grace , 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.
In the former, it is not enough that she is a woman, Because every woman is not Timens, one that Fears, nor sufficient that she Fears; Because every woman that fears is not Timens Dominum, one that fears the Lord; but she that shall be praised, is all three. 1. A woman by nature, where the Weaker her sex is, the more she shall be commended. 2. By Grace, a woman that fears, where the continual act of this Fearing is required. 3. That fears the Lord, where the right Object of her continual Fear is limited.
therefore we must finde who shal praise her, and they will fall out to be her Husband and her Children (if she haue them ) and if they faile in this dutie,
Therefore we must find who shall praise her, and they will fallen out to be her Husband and her Children (if she have them) and if they fail in this duty,
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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.
And so this Text beside that it is a Promise, it is also a Motive to stir us up to Fear God, that so we also may have true and Eternal praise of God.
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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 sinne , All come short of the glory of God, and are All the children of wrath, because they Are without all feare of God .
He commends neither men nor women considered in their pure Naturals only, in that estate of corruption, they all hear alike to their disgrace, that they Are All under sin, All come short of the glory of God, and Are All the children of wrath, Because they are without all Fear of God.
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for soules haue no sexes, (as Saint Ambrose saith) nor praise women for the endowments of the flesh onely (as other some doe ) 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;
for Souls have no sexes, (as Saint Ambrose Says) nor praise women for the endowments of the Flesh only (as other Some doe) unless they be adorned also with the Saving Graces of the Spirit, whereof a chief one is not noble birth, great wealth, excellent wit, or rare beauty;
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.
but then he feared lest God would judge men by women, whose sex being more frail, more ignorant than that of men's, were for all that oftentimes more holy, more devout than many men.
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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,
Other natural, civil, and merely moral excellencies, perfections, and endowments a woman may have, nay (which is nearest the point) other Kinds of fear she may have,
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.
but one that does Fear him for the present, and Continueth therein, Else she is not a woman Timens Dominum, Fearing the Lord, and so not worthy to be praised.
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To see this the better, let vs follow Tertullians 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.
To see this the better, let us follow Tertullia's Rule, and oppose one against Another, a vessel of dishonour against a vessel of honour, a woman not Fearing, against a woman Fearing the Lord.
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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 contemnes her natural and Legal kindred, lifts up her self above her equals, disdains her inferiors, dishonours her place by an ouer-loftie or an overbase and contemptible behaviour in the same.
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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:
but she fears not God's displeasure, lest she should sin, and Therefore she lives and die in worldliness, wantonness, pride, hatred, variance, emulations, wrath, strife, revenge, impatiency, gluttony, or Some such darling sin:
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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 Fathers declaime bitterly against her filthy heart, false haire, adulterate paintings, naked breasts, newfangled fashions of superfluous, monstrous attire:
and tell me (beloved) if such a woman not beautified and adorned with Religion and the Fear of the Lord, be worthy to be praised of the Lord? I am sure the ancient Father's declaim bitterly against her filthy heart, false hair, adulterate paintings, naked breasts, newfangled fashions of superfluous, monstrous attire:
& the holy Scriptures 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 cursed , and her reproach shall not be blotted out, she shall be counted vngodly of all , more bitter than death .
& the holy Scriptures vilify her to her face, threatening her (notwithstanding all her other Ornament and excellencies of nature, art, policy, preferment,) that without this fear of the Lord, it shall not be well with her, Eccles. 8.13. The Lord will come near to her to judgement, he will be a swift witness against her, Malachi 3.5. She shall leave her memory to be cursed, and her reproach shall not be blotted out, she shall be counted ungodly of all, more bitter than death.
As rottennesse in her husbands bones , As spittle , yea As a Dogge , and at last she shall be cast into hell fire, Salua Ventâ, without pardon from God,
As rottenness in her Husbands bones, As spittle, yea As a Dog, and At last she shall be cast into hell fire, Salua Ventâ, without pardon from God,
or of her husb•nd, 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,
or of her husb•nd, children, kindred, Servants, place, and of God's people, which the life of Grace, the Grace of the fear of the Lord does not animate, advance,
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loue her naturall and legall kindred, esteeme her equals aboue her selfe , countenance and relieue her inferiours , maintaine the dignitie of her place by all such vertues as may discharge the same;
love her natural and Legal kindred, esteem her equals above her self, countenance and relieve her inferiors, maintain the dignity of her place by all such Virtues as may discharge the same;
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winne the affections of Gods people, to her more and more, by the offices of courtesies, salutations, gifts, visitations, inuitations and of helpfulnesse;
win the affections of God's people, to her more and more, by the Offices of courtesies, salutations, Gifts, visitations, invitations and of helpfulness;
yea she that feares God, dare not for her heart but Honour them that feare God, Psal. 15.4. but keepe her set taskes of hearing, reading, fasting, praying, meditating, moderating passionate distempers, and of all other gracious exercises, of Selfe-deniall ;
yea she that fears God, Dare not for her heart but Honour them that Fear God, Psalm 15.4. but keep her Set tasks of hearing, reading, fasting, praying, meditating, moderating passionate distempers, and of all other gracious exercises, of Self-denial;
but quaketh and trembleth at the very first thoughts, yea motions and inclinations thereunto, as being in the sight 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,
but quaketh and Trembleth At the very First thoughts, yea motions and inclinations thereunto, as being in the sighed of an invisible God, under the perpetual presence of his All-seeing glorious pure eye, which she will not provoke to anger by any sin,
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not his Presence only, as a Reuenging Iudge , but his Forbearance also as a louing Father . 3. The workings of her Feare to be in the heat of temptations and afflictions, not Despairing ;
not his Presence only, as a Revenging Judge, but his Forbearance also as a loving Father. 3. The workings of her fear to be in the heat of temptations and afflictions, not Despairing;
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but Beleeuing the forgiuenesse of her sinnes, not Limiting God to the present danger; but waiting for his mercy, not Distrusting his Prouidence; but hoping for Good : not Murmuring against him;
but Believing the forgiveness of her Sins, not Limiting God to the present danger; but waiting for his mercy, not Distrusting his Providence; but hoping for Good: not Murmuring against him;
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.
You shall never find Her otherwise, than (as God would have her) In the Fear of the Lord all the day long, Prou. 23. Fearing and keeping his commandments always, Deuteronomy 4. Doing her Husband Good and not evil all the days of her life, verse the 12. of this Chapter.
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because of Gods continuall presence with Her , continuall mercy towards Her , continuall power ouer Her, in Strengthening, Helping, and Vpholding Her, Esai. 41.10.
Because of God's continual presence with Her, continual mercy towards Her, continual power over Her, in Strengthening, Helping, and Upholding Her, Isaiah. 41.10.
and Couenant , the Vnconquerablenesse of his Power , the Immortality of his Word , the Certaintie of his Promises , the Efficacie of Christs Spirit , Prayer , Merits , and of Faith in them ;
and Covenant, the Unconquerableness of his Power, the Immortality of his Word, the Certainty of his Promises, the Efficacy of Christ Spirit, Prayer, Merits, and of Faith in them;
yea such is the durable vigour of this sauing Grace of the Feare of the Lord , that being once rooted by God, (as Saint Augustine vrgeth) it cannot be remoued;
yea such is the durable vigour of this Saving Grace of the fear of the Lord, that being once rooted by God, (as Saint Augustine urges) it cannot be removed;
but Consummating Anger (for so Saint Augustine calls Gods Anger towards the Godly) shee can see the yerning and relenting Bowels of a Compassionate Father,
but Consummating Anger (for so Saint Augustine calls God's Anger towards the Godly) she can see the yearning and relenting Bowels of a Compassionate Father,
than humble Esthers , more Fearefull women, than Women Fearing the Lord; and therefore the rarer such Phoenixes are (as S. Ierom calls them ) not One to be found by wisest Salomon , among a Thousand, the greater is her praise that feareth the Lord .
than humble Esthers, more Fearful women, than Women Fearing the Lord; and Therefore the rarer such Phoenixs Are (as S. Jerom calls them) not One to be found by Wisest Solomon, among a Thousand, the greater is her praise that fears the Lord.
Not that feare which is Worldly, for this is wicked selfe-Loue, when men feare Men Losse of Goods, Fire and faggot, more than God the Onely Soucraigne Commander of the Soule, the Only Dreadfull Threatner of euerlasting Burnings.
Not that Fear which is Worldly, for this is wicked selfe-Loue, when men Fear Men Loss of Goods, Fire and faggot, more than God the Only Sovereign Commander of the Soul, the Only Dreadful Threatener of everlasting Burnings.
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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.
and lying with Bilhah, for this is Infidelity when men tie God's Grace to present deliverance out of danger, without a Believing and waiting Spirit for his Mercy, Isaiah. 28.16.
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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,
But the fear for which a Woman shall be praised, is informed by Wisdom, instructed by Understanding, directed by Counsel, strengthened by Might, governed by Knowledge, adorned with Piety,
as Saint Ambrose collects out of the eleuenth of Esay . It is a Faithfull feare trusting in God , and making Him her Feare, Esai. 8.13. and her Hope too in the Day of Euill, not without this seruent Prayer vnto Him then:
as Saint Ambrose Collects out of the Eleventh of Isaiah. It is a Faithful Fear trusting in God, and making Him her fear, Isaiah. 8.13. and her Hope too in the Day of Evil, not without this servent Prayer unto Him then:
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A Reuerent and Godly Feare , Preparing the heart, Humbling the Soule in Gods sight , Trembling at his Word , not Disobeying it, Eschowing euill, Working righteousnesse and Giuing much almes .
A Reverent and Godly fear, Preparing the heart, Humbling the Soul in God's sighed, Trembling At his Word, not Disobeying it, Eschowing evil, Working righteousness and Giving much alms.
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For if that only is to be praised which is excellent , then (by your leaue) I must stand somewhat longer vpon the Excellencie of this Feare, before a Woman can be praised that hath it.
For if that only is to be praised which is excellent, then (by your leave) I must stand somewhat longer upon the Excellency of this fear, before a Woman can be praised that hath it.
. An excellent thing which God Himselfe so earnestly desires to be still in vs, and that is this Feare. O (saith He) that there were such an Heart in them, that they would feare me,
. an excellent thing which God Himself so earnestly Desires to be still in us, and that is this fear. O (Says He) that there were such an Heart in them, that they would Fear me,
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without which no man can so much as Begin to be wise, because this Feare is the Beginning of wisdome, nor so much as Begin to Loue God, because this Feare is the Beginning of the Loue of God .
without which no man can so much as Begin to be wise, Because this fear is the Beginning of Wisdom, nor so much as Begin to Love God, Because this fear is the Beginning of the Love of God.
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It is the Sale alludes Blesensis that must be in euery Sacrifice , in euery Worke we doe, so that there is no Seruing God, no Reioycing in Him , no heartie Repenting , no Chast Conuersing , no Perfecting Holinesse , no Working out our Saluation, but with Feare and Trembling ;
It is the Sale alludes Blesensis that must be in every Sacrifice, in every Work we do, so that there is no Serving God, no Rejoicing in Him, no hearty Repenting, no Chaste Conversing, no Perfecting Holiness, no Working out our Salvation, but with fear and Trembling;
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nay there is no Saluation, no Blessednesse without Continuing in this Feare , Prou. 28.14. Againe, is not that Excellent, that will make vs more Excellent than our Neighbours , that will Exalt vs aboue them, that will keepe our hearts from Hardning , our Houses from Ouerthrowing ? but nothing can doe this;
nay there is no Salvation, no Blessedness without Continuing in this fear, Prou. 28.14. Again, is not that Excellent, that will make us more Excellent than our Neighbours, that will Exalt us above them, that will keep our hearts from Hardening, our Houses from Overthrowing? but nothing can do this;
but this Feare of the Lord. This feare (saith Paris. ) can cause a soiritual Earth-quake in a mans Heart, able to ouerthrow all the Deuils strongest holds, any Bosome-finne, be it neuer so pleasing and profitable, by reason of that Contrarietie and Opposition that is between Lying in any Sweet Sinne,
but this fear of the Lord. This Fear (Says paris.) can cause a soiritual Earthquake in a men Heart, able to overthrow all the Devils Strongest holds, any Bosome-finne, be it never so pleasing and profitable, by reason of that Contrariety and Opposition that is between Lying in any Sweet Sin,
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wherefore? To driue away Sinnes , Sinnes which haue beene committed by Repentance (saith S. Bernard ) and Sinnes whereto we are Tempted, by Resistance ;
Wherefore? To driven away Sinnes, Sinnes which have been committed by Repentance (Says S. Bernard) and Sinnes whereto we Are Tempted, by Resistance;
Whereupon Saint Augustine concludes for my purpose: Dis•at timere, qui non vult timere: Discat ad tempus esse Solicitus, qui semper vult esse secur us.
Whereupon Saint Augustine concludes for my purpose: Dis•at timere, qui non vult timere: Discat ad Tempus esse Solicitus, qui semper vult esse secur us.
otherwise if wee presume and be not alwaies watchfull ouer our hearts lest thev oftend, we cannot be Saued , Ier. 4.14. Qui solicitus est, is verè poterit esse securus:
otherwise if we presume and be not always watchful over our hearts lest thev oftend, we cannot be Saved, Jeremiah 4.14. Qui solicitus est, is verè poterit esse Secure:
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but stands in such continuall awe of Gods Presence, 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 ,
but Stands in such continual awe of God's Presence, Precepts, Promises, Treats, that he Dare not so much as once make any offer of incurring his Displeasure by the impenitent Allowance of any sin in his heart,
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and as exactly, as if his whole Saluation depended vpon it, such a Man in Ancient Tertullians iudgement may be truely secure of Perseuering in Grace here;
and as exactly, as if his Whole Salvation depended upon it, such a Man in Ancient Tertullia's judgement may be truly secure of Persevering in Grace Here;
and for their children after them, as the Prophet saith, Ier. 32.39. and God himselfe before him, Deut. 5.29. There is no want to them that haue this Feare of any Good thing that is Good for them . For first, Psal. 25.14. The secret, that is, the feare of the Lord, is with them that feare Him;
and for their children After them, as the Prophet Says, Jeremiah 32.39. and God himself before him, Deuteronomy 5.29. There is no want to them that have this fear of any Good thing that is Good for them. For First, Psalm 25.14. The secret, that is, the Fear of the Lord, is with them that Fear Him;
and is not that enough, though I should say no more with the Psalmist, because Godly Feare is Gods Treasure, Esai. 33.6. and Better little with it (saith Salomon ) than Great Treasure ? But there is more behind to moue you further to affect this Excellent Grace.
and is not that enough, though I should say no more with the Psalmist, Because Godly fear is God's Treasure, Isaiah. 33.6. and Better little with it (Says Solomon) than Great Treasure? But there is more behind to move you further to affect this Excellent Grace.
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For if you will Feare the Lord, He will shew you his Couenant of life and peace , Teach you the way that you shall chuse , Haue a Booke of remembrance written before Him for you :
For if you will fear the Lord, He will show you his Covenant of life and peace, Teach you the Way that you shall choose, Have a Book of remembrance written before Him for you:
He wil hide you in his presencefrom the pride of men , Keepe you secretly in a Pauilion from the strife of tongues, Deliuer you in Temptation euen againe ;
He will hide you in his presencefrom the pride of men, Keep you secretly in a Pavilion from the strife of tongues, Deliver you in Temptation even again;
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) applies and appropriates this praise to Ipsa, Her own Person, by vertue indeed of the Feare of the Lord.
Because Godly fear, the Grace of God in Her, and the only cause of her Praise, hath been already so much commended unto you? No (beloved) my Text (you see) Applies and appropriates this praise to Ipsa, Her own Person, by virtue indeed of the fear of the Lord.
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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, whom the Lord abhorreth, Psal. 10.3. It is not her Friendship, no nor Carnis bona (as Saint Ierom calls them) the Good endowments of the flesh, can priuiledge him from a Curse, if so be, he praise her without or aboue her Deserts, Prou. 27.14.
than Commending Her, Because that is a constant mark of the Godly to Contemn the ungodly, Psalm 15.4. This, of the wicked to Praise the wicked, to Bless the Covetous, whom the Lord abhorreth, Psalm 10.3. It is not her Friendship, no nor Carnis Bona (as Saint Jerom calls them) the Good endowments of the Flesh, can privilege him from a Curse, if so be, he praise her without or above her Deserts, Prou. 27.14.
But what? is not She Praised, when Her Husband, Her Children, Her Kindred, Her Friends, Her Attendants, Her Wit, Her Wealth, Her Beautie, Her Nobilitie,
But what? is not She Praised, when Her Husband, Her Children, Her Kindred, Her Friends, Her Attendants, Her Wit, Her Wealth, Her Beauty, Her Nobilt,
but they are not Ipsa, Her selfe, that is, principally Her Soule truely Generous, and ennobled with the Feare of the Lord. Vntill such an Humble Soule be found in Her, She is not She, that shall be adorned with the Garment of praise, Esai. 61.3.
but they Are not Ipsa, Her self, that is, principally Her Soul truly Generous, and ennobled with the fear of the Lord. Until such an Humble Soul be found in Her, She is not She, that shall be adorned with the Garment of praise, Isaiah. 61.3.
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.
Laudabitur is general, no kind is limited. 1. Therefore for the Extent, to be praised every manner of Way. 2. For the Time when it shall be best for her. 3. For the Praiser, by him who can best do it. Of all these briefly.
1. Euen that (which being true) is euer accompanied with Dearest Loue to her person . 2. Highest estimation of Gods abundant graces in Her . 3. Frequent Commemoration of them . 4. Moderate Lamentation at her Death . 5. Solemne Funerals according to the Dignitie of her place . 6. And aboue all, with precise imitation of her excellent Vertues .
1. Eve that (which being true) is ever accompanied with Dearest Love to her person. 2. Highest estimation of God's abundant graces in Her. 3. Frequent Commemoration of them. 4. Moderate Lamentation At her Death. 5. Solemn Funerals according to the Dignity of her place. 6. And above all, with precise imitation of her excellent Virtues.
but for a Crowne vpon his h•ead (an Ornament more conspicuous and eminent than the former, the Principall Ensigne of Princes ) gracing him that hath her,
but for a Crown upon his h•ead (an Ornament more conspicuous and eminent than the former, the Principal Ensign of Princes) gracing him that hath her,
by Her they haue good meanes to bring and continue true Honour vpon them , and if They (the Fruit) be a great Blessing (as it is to haue Issue by such a One) what is the Root that beareth it ? But I must hasten:
by Her they have good means to bring and continue true Honour upon them, and if They (the Fruit) be a great Blessing (as it is to have Issue by such a One) what is the Root that bears it? But I must hasten:
How shall she be Praised in respect of her Parents? euen as Rachel for doing seruice to them as to her Masters (the true propertie of one that feareth the Lord .) In respect of her kindred by mariage,
How shall she be Praised in respect of her Parents? even as Rachel for doing service to them as to her Masters (the true property of one that fears the Lord.) In respect of her kindred by marriage,
Shee is like the Merchants ship, She fetcheth her food from farre , She giueth meat to her Houshold , She cloatheth them all with Scarlet , and Shee looketh so well to their wates , that As the Sunne when it ariseth in the high Heauen;
She is like the Merchant's ship, She Fetches her food from Far, She gives meat to her Household, She clotheth them all with Scarlet, and She looks so well to their wates, that As the Sun when it arises in the high Heaven;
as that of Iustification & Sanctification &c. belongs to euery Member of the Church , and cōsequently to euery Woman fearing the Lord, therefore to Gods people she shall be commended,
as that of Justification & Sanctification etc. belongs to every Member of the Church, and consequently to every Woman fearing the Lord, Therefore to God's people she shall be commended,
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1. Not only because it is safest praising Her as a Master of a ship is (saith S. Ambrose is safely arriued in the Hauen, past all danger of shipwracke:
1. Not only Because it is Safest praising Her as a Master of a ship is (Says S. Ambrose is safely arrived in the Haven, passed all danger of shipwreck:
and that Philosopher for another, whose soule being before no bigger than a mans finger, became so pust vp and swolne with others commending him, that (as Arrianus reports) it grew greater than two Cubits .
and that Philosopher for Another, whose soul being before no bigger than a men finger, became so pust up and swollen with Others commending him, that (as Arianus reports) it grew greater than two Cubits.
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3. But one of the chiefest Reasons is this; because indeed all our earthly praise is Laudatur, that is, for the present; but continueth not. Is, but shall not be.
3. But one of the chiefest Reasons is this; Because indeed all our earthly praise is Laudatur, that is, for the present; but Continueth not. Is, but shall not be.
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But I must tell you first, this Time should neuer come, could the scoffing Ishmaels of our daies be heard railing vpon, iesting at, belying and slandering Her and Him that feareth the Lord. It was euer their Deuillish propertie with many disgracefull censures to dimme the glory of the children of Light, spitefully to aggrauate their tender frailties, rather than to commend their vnreproueable Graces.
But I must tell you First, this Time should never come, could the scoffing Ishmaels of our days be herd railing upon, jesting At, belying and slandering Her and Him that fears the Lord. It was ever their Devilish property with many disgraceful censures to dim the glory of the children of Light, spitefully to aggravate their tender frailties, rather than to commend their unreprovable Graces.
but rather (as Paulinus exhorts) haue more regard to their good name, lest any sparkle or appearance of euill truly proceed from them, whereby any flame of euill report may be kindled,
but rather (as Paulinus exhorts) have more regard to their good name, lest any sparkle or appearance of evil truly proceed from them, whereby any flame of evil report may be kindled,
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For mangre the malice of all Sensualists, the Time will come, when euery man and woman that feareth God, shall haue praise of God , 1 Cor. 4. which is the best praise,
For maugre the malice of all Sensualists, the Time will come, when every man and woman that fears God, shall have praise of God, 1 Cor. 4. which is the best praise,
when all is done , 2 Cor. 10. Yea (Beloued) that you may not count the Lord slacke concerning his promise , Saint Iames tells you, This comming of the Lord draweth neere :
when all is done, 2 Cor. 10. Yea (beloved) that you may not count the Lord slack Concerning his promise, Saint James tells you, This coming of the Lord draws near:
Behold the Iudge standeth at the doore, He is readie to iudge the Quicke and the Dead (saith Saint Peter ) readie to commend them, whom the world hath condemned;
Behold the Judge Stands At the door, He is ready to judge the Quick and the Dead (Says Faint Peter) ready to commend them, whom the world hath condemned;
readie to reueale vnto the whole world the good workes of the godly, Honorifico pietatis testimonto, with an honourable approbation of their blessed godlinesse;
ready to reveal unto the Whole world the good works of the godly, Honorifico pietatis testimonto, with an honourable approbation of their blessed godliness;
Well done thou good and faithfull seruant, thou hast beene faithfull ouer a few things, I will make thee ruler ouer many things, Enter thou into the ioy of thy Lord .
Well done thou good and faithful servant, thou hast been faithful over a few things, I will make thee ruler over many things, Enter thou into the joy of thy Lord.
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than in contemplating her owne praise, in Glorifying God, than in her owne Glorification . But though we haue brought a Godly Woman where she would be, to Heauenly Praise,
than in contemplating her own praise, in Glorifying God, than in her own Glorification. But though we have brought a Godly Woman where she would be, to Heavenly Praise,
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 ,
but rather the more (as Saint Peter's Inference will allow) Because though she had This Treasure of the fear of the Lord in an Earthen and in a Weaker Vessel,
. To Her Children, her tenderest Affection and Sollicitousnesse to plant the feare of the Lord in their hearts, to fit them with worthy Matches out of Religious Families, to adorne her onely Sonne with the richest endowments of Grace and Learning:
. To Her Children, her Tenderest Affection and Solicitousness to plant the Fear of the Lord in their hearts, to fit them with worthy Matches out of Religious Families, to adorn her only Son with the Richest endowments of Grace and Learning:
Witnesse her Letters to that Learned Professour in our famous Vniuersitie, worthy to be kept as a Monument of her truly Noble spirit and Godly Desire (like that of Gregory Nazianzen's Sister) to haue the fruit of her Body become the fruit of the Spirit .
Witness her Letters to that Learned Professor in our famous university, worthy to be kept as a Monument of her truly Noble Spirit and Godly Desire (like that of Gregory Nazianzen's Sister) to have the fruit of her Body become the fruit of the Spirit.
compassionate (as Fabiola ) in their Sicknesse, either of Minde or of Body, prouiding for them (like the Centurion) both spirituall and corporall Physicke.
compassionate (as Fabiola) in their Sickness, either of Mind or of Body, providing for them (like the Centurion) both spiritual and corporal Physic.
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To All, Her whole Deportment was so Louely, so sweet, what by the law of kindnesse in her tongue , Salutations, Gifts, Almes-Deeds, Visitations, Inuitations,
To All, Her Whole Deportment was so Lovely, so sweet, what by the law of kindness in her tongue, Salutations, Gifts, Almes-Deeds, Visitations, Invitations,
and by other offices of courtesies and Hospitalities, that Her Amiable Behauiour was a powerfull Meanes, an attractiue Load-stone to draw vnto Her the hearts and loues of as many as knew Her,
and by other Offices of courtesies and Hospitalities, that Her Amiable Behaviour was a powerful Means, an Attractive Loadstone to draw unto Her the hearts and loves of as many as knew Her,
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And should I be silent, yet Her Oratory in her house hereby, this Church too (a part whereof her Zeale together with her Honourable Husbands Loue to Gods House newly erected) that Closset also of Hers in Truro, yea euery place almost would speake aloud of her constant reading, hearing, meditating on the Word, solemne Humiliations, solitary conferences with her God, seruent prayers and ciaculations, which (as the sweetest incense) shee euer and anon sent vp to the Throne of Grace for the pardon of her sinnes, the fauour of God, the spirituall Good of her Dearest Husband, Children, and Gods Church.
And should I be silent, yet Her Oratory in her house hereby, this Church too (a part whereof her Zeal together with her Honourable Husbands Love to God's House newly erected) that Closet also of Hers in Truro, yea every place almost would speak aloud of her constant reading, hearing, meditating on the Word, solemn Humiliations, solitary conferences with her God, servent Prayers and ciaculations, which (as the Sweetest incense) she ever and anon sent up to the Throne of Grace for the pardon of her Sins, the favour of God, the spiritual Good of her Dearest Husband, Children, and God's Church.
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how heauily shee was displeased with relapses into smaller offences of daily incursion against the generall and constant purpose of her heart not to sinne in any thing;
how heavily she was displeased with relapses into smaller offences of daily incursion against the general and constant purpose of her heart not to sin in any thing;
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how faithfully she rested vpon those sweetest promises of God (which she confessed she had not erst so well weighed) for the mortifying of speciall infirmities,
how faithfully she rested upon those Sweetest promises of God (which she confessed she had not erst so well weighed) for the mortifying of special infirmities,
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This was the Life of this Elect Lady fearing the Lord, and therefore she hath right and interest to all those Honourable Attributes of Praise, which you heard euen now God himselfe giue her in His owne words.
This was the Life of this Elect Lady fearing the Lord, and Therefore she hath right and Interest to all those Honourable Attributes of Praise, which you herd even now God himself give her in His own words.
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But O my Soule what dost thou? Why art thou yet afraid to come to her Death? as if while I held my peace and were busied in Her Praises, Her Death could be deferred? Alâs it could not by all the Meanes that were vsed.
But Oh my Soul what dost thou? Why art thou yet afraid to come to her Death? as if while I held my peace and were busied in Her Praises, Her Death could be deferred? Alâs it could not by all the Means that were used.
Then speake of her Death I must, and yet (to make vse of S. Ierom's words in a like case) Quis possit siccis oculis Paulam narrare morientem ? Who can relate the Death of the Lady Frances Roberts without shedding some Teares of Compassion, of Deuotion,
Then speak of her Death I must, and yet (to make use of S. Jerome's words in a like case) Quis possit siccis oculis Paulam narrare morientem? Who can relate the Death of the Lady Frances Roberts without shedding Some Tears of Compassion, of Devotion,
yea and of Compunction too ? Shee deserues some Teares from vs (Beloued) as well as from the Poore, weeping now and shewing the Coats and garments which this Doreas made for them, while she was with them, .
yea and of Compunction too? Shee deserves Some Tears from us (beloved) as well as from the Poor, weeping now and showing the Coats and garments which this Doreas made for them, while she was with them,.
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because she acknowledged it (as was meet) with humble Thankfulnesse And then remember, that vpon Her returne home, being summoned by sicknesse, by and by she set her House in order, like Hezekiah; She spake to the Hearts of Her Children, Friends,
Because she acknowledged it (as was meet) with humble Thankfulness And then Remember, that upon Her return home, being summoned by sickness, by and by she Set her House in order, like Hezekiah; She spoke to the Hearts of Her Children, Friends,
She hungered and thirsted after the Body and Bloud of Her Dearest Sauiour, which shee receiued with Due Examination of Her Knowledge, Faith, Loue and Repentance, with reuerent Gesture, heartie Thankfulnesse, deuout Attention,
She hungered and thirsted After the Body and Blood of Her Dearest Saviour, which she received with Due Examination of Her Knowledge, Faith, Love and Repentance, with reverent Gesture, hearty Thankfulness, devout Attention,
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;
yet if God Judgeth not according to the strange Effects and Symptoms of Her sickness, not according to the short moment and violent passion of Her Death;
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Consider therefore O Man (as that excellent Physitian of the Soule aduiseth thee ) if thou canst beare with a fraile Body, that thou must much more beare with a fraile Minde and Body too.
Consider Therefore Oh Man (as that excellent physician of the Soul adviseth thee) if thou Canst bear with a frail Body, that thou must much more bear with a frail Mind and Body too.
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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.
or rather Because her Faith quenched the flame of this fiery passion in Christ Blood, resolved and melted her heart into many penitent Tears afterwards.
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. 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 downe ;
. Thus she was Angry with her self for being Angry with Others, and then (according to Saint Ambrose Rule) it ceased towards them before the Sun went down;
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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 Burnings ? or without learning to compassionate euery weake one, to assist any one yeelding vp the Ghost,
And can any have the heart to hear her groaning pangs, without renting his own heart from his darling pleasure? without lamenting his own Sins, which unless he forsake betimes, will bring him to everlasting Burnings? or without learning to compassionate every weak one, to assist any one yielding up the Ghost,
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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.
so this Devout Lady forgetting (as it were) Her former Groanings, did listen attentively to the Prayers that were made for Her, without fetching so much as one sob during that time.
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And afterwards rehearsing distinctly part of the Lords Prayer, you might heare Her, when S. Stephens Vision an last words were read vnto Her, repeat very often these last words of Her Sauiour :
And afterwards rehearsing distinctly part of the lords Prayer, you might hear Her, when S. Stephen's Vision an last words were read unto Her, repeat very often these last words of Her Saviour:
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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 why may we not think now, our Sins hindered us from hearing them? I am sure, heretofore she hath spoken again and again many Heart-piercing Speeches to deter from Sin,
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but you haue greater Cause, if you will heare S. Ambrose and S. Ierome comforting themselues in a like case, to Reioyce and to giue God thankes , that you Haue had Her,
but you have greater Cause, if you will hear S. Ambrose and S. Jerome comforting themselves in a like case, to Rejoice and to give God thanks, that you Have had Her,
for want of the Feare of God, which is The firmest foundation of Gods word , to vanish into aire, into nothing, to rebound from your flintie hearts (as a shaft shot against a wall of Adamant ;) but in Gods Name, Let the Sword of Gods Spirit sunder euery one of our minion sinnes from our bosomes:
for want of the fear of God, which is The firmest Foundation of God's word, to vanish into air, into nothing, to rebound from your flinty hearts (as a shaft shot against a wall of Adamant;) but in God's Name, Let the Sword of God's Spirit sunder every one of our minion Sins from our bosoms:
if you desire to know, besides this motiue of obtaining Heauenly praise, what other Meanes you should vse to get, keepe and in create such a godly Feare in you,
if you desire to know, beside this motive of obtaining Heavenly praise, what other Means you should use to get, keep and in create such a godly fear in you,
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then consider the examples of Gods dreadfull iudgements on them, that Feare Him not, yea on Christ Iesus Himselfe pursued for our sins to the fulnesse of Bitternesse by the iustice of God, consider that first.
then Consider the Examples of God's dreadful Judgments on them, that fear Him not, yea on christ Iesus Himself pursued for our Sins to the fullness of Bitterness by the Justice of God, Consider that First.
Then remember your owne Deaths to haue them before you , remember your strict Accounts to be made remember the restlesse Terrour of Conscience which followes the impenitent,
Then Remember your own Death's to have them before you, Remember your strict Accounts to be made Remember the restless Terror of Conscience which follows the impenitent,
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 it without Repentance (which God forbid) your Worme shall not die, neither shall your fire be quenched,
It must be At least so Great a fear, as must Fear you from your Greatest, your Sweetest Sin whatsoever that be, Else if you Die in it without Repentance (which God forbid) your Worm shall not die, neither shall your fire be quenched,
and passeth by the Transgression of the remnant of thy Heritage ? Who would not Feare Thee such an Almightie, All-seeing, Iust, Mercifull Lord God? Put thy feare therefore in our Hearts (as thou hast promised ) that wee may neuer depart from thee;
and passes by the Transgression of the remnant of thy Heritage? Who would not fear Thee such an Almighty, All-seeing, Just, Merciful Lord God? Put thy Fear Therefore in our Hearts (as thou hast promised) that we may never depart from thee;
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but clinging inseparably by a liuely faith, vnto the bleeding wounds of our Blessed Redeemer, may without all slau•sh Feare of Death and Iudgement, Louingly appeare before thy Iudgement-seat,
but clinging inseparably by a lively faith, unto the bleeding wounds of our Blessed Redeemer, may without all slau•sh fear of Death and Judgement, Lovingly appear before thy Judgement-seat,
Convertatur ad ipsum etiam Timor tuus, quia peruersus est timor omnis, quo metuis al quid praeter eum aut non propter eum. S. Ber. in cap. Ieiun. ser. 2.
Convertatur ad ipsum etiam Timor Thy, quia peruersus est timor omnis, quo metuis all quid praeter Eum Or non propter Eum. S. Ber. in cap. Fasting. ser. 2.
Non possumus reprehendere diuini artificis opus; sed quem delectat c•rporis pul••tudo, multo magis illa delectet venustas, quae ad imaginem Dei est intus, non foris comptior. S. Ambr. Instit. Virg. c. 4. Prou. 11.22. Eccle. The Diuision. 11.2. — Homo igitur mihi non t•m vultu quam assectu admiracand emineat atque excellat: vt in his laudatur, in quibus etiam Deus prophetico iudicio laudatur. de quo scriptum est Psal 66.5. Terribilis in consili•• super filios hominum; cuius opera coram Deo luceant, qui bona iugibus operibus facta contexat. Id. ib. cap. 3.
Non possumus reprehendere Divine artificis opus; sed Whom delectat c•rporis pul••tudo, Much magis illa delectet venustas, Quae ad imaginem Dei est intus, non Foris comptior. S. Ambrose Institutio Virg c. 4. Prou. 11.22. Eccle. The Division. 11.2. — Homo igitur mihi non t•m vultu quam assectu admiracand emineat atque excellat: vt in his laudatur, in quibus etiam Deus Prophetic Judicio laudatur. de quo Scriptum est Psalm 66.5. Terrible in consili•• super Sons hominum; cuius opera coram God luceant, qui Bona iugibus operibus facta contexat. Id. ib. cap. 3.
Aliud est Timere simpliciter, aliud Timere Deum — quippe timere & amare simpliciter prolata, affectione: cū additameto autē virtutes significāt. Simplices nempe affectiones insunt naturaliter nobis tanquam ex nobis, Additamenta ex Gratiâ. S. Bern. de Grat. & lib. Arb.
Aliud est Timere simpliciter, Aliud Timere God — quip timere & amare simpliciter prolata, affection: cū additameto autē Virtues significant. Simplices nempe affectiones insunt naturaliter nobis tanquam ex nobis, Additamenta ex Gratiâ. S. Bern. de Grat. & lib. Arb.
Mulier enim nō naturâ nomen est vxoris, sed vxor coditione nomen est mulieris. Tert. ib. c. 5. Gen. 2.23. Haec vocabitur mulier, quoniam de viro suo sumpta est: Quia sumpta est (inquit) de viro suo, non quia virum experta — Non enim corruptelae, sed sexus vocabulum est. Gal. 4.4. Luke 1.28. S. Ambr. ibid. c. 5.
Mulier enim nō naturâ Nome est vxoris, sed vxor coditione Nome est Mulieris. Tert ib. c. 5. Gen. 2.23. Haec vocabitur mulier, quoniam de viro Sue sumpta est: Quia sumpta est (inquit) de viro Sue, non quia virum experta — Non enim Corruptions, sed Sex Vocabulum est. Gal. 4.4. Lycia 1.28. S. Ambrose Ibid. c. 5.
Naturaliter etiam ma•or l•cti ••t inter carnem et spiritū mulieris quam viri: quantò enim caro eius infirmior, & spiritus minus promptus, tātò pugna difficilior — & 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 Fr•gili•••ē carnis & Ignorantiam mentis putobā, &c. ser. 35. p. 428.
Naturaliter etiam ma•or l•cti ••t inter Carnem et spiritū Mulieris quam viri: quantò enim Caro eius infirmior, & spiritus minus promptus, tātò pugna difficilior — & victoria commēdabilior. Pet. Bles. ser. 33. p. 420. Timeo autem ne fortè viri à virginibus iudicentur: Comparation tamē non Auctoritate: quia per duo Tantum scilicet: per Fr•gili•••ē carnis & Ignorantiam mentis putobā, etc. ser. 35. p. 428.
Quid magnū est, poenā t•mere? Quis enim nō timet? quis Latro, quis s••leratus, quis nefarius? &c. S. August. de Verb. A•ost. s••. 15. fol. 332. tom. 10.
Quid magnū est, poenā t•mere? Quis enim nō timet? quis Latro, quis s••leratus, quis nefarius? etc. S. August. de Verb. A•ost. s••. 15. fol. 332. tom. 10.
Loquacitas in oed ficatione nulla turpis, si quando turpis. Itaque si d• aliquo bono sermo est, res •ostulat contrarium quoque boni recensere. Quid enim sect•ndum sit, magis illummabis, si quod vitandū sit, p•oin•e digesseris. Tertul. de Patien. c. 5. tom. 2.
Loquacitas in oed ficatione nulla Shameful, si quando Shameful. Itaque si d• Aliquo Bono sermon est, Rest •ostulat Contrary quoque boni recensere. Quid enim sect•ndum sit, magis illummabis, si quod vitandum fit, p•oin•e digesseris. Tertulian de Patient. c. 5. tom. 2.
Esth. 1.12, 17, 20, 22 Eccl. 26.26. Es. 36.9. & 3.16. Prou. 30.33. Eccles. 25.13. & ali•i pa•sim. Vbi verò timor Dei non est, ibi dissolutio vitae est. S. Aug. de Temp. ser. 213. ••m. 10.
Esth. 1.12, 17, 20, 22 Ecclesiastes 26.26. Es. 36.9. & 3.16. Prou. 30.33. Eccles. 25.13. & ali•i pa•sim. Vbi verò timor Dei non est, There Dissolution vitae est. S. Aug. de Temp. ser. 213. ••m. 10.
Aliud est timere quia peccaueris, aliud timere ne pecces. Et ibi est formido de supplicio, hic solicitudo de praemio. 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.
Aliud est timere quia peccaueris, Aliud timere ne Pieces. Et There est Fear de Supplicio, hic solicitudo de Praemio. Epistle 84. tum. 3. Est Whom timor Dei Lies, qui non expauescit ad vultus hominū, sed ad memoriam gehennalium tormentorum. Et hic quidem Peccare non metuit, sed ardere. S. Bern. de Tipl. Coberent: Vincul. etc. Es. 33.14.
Tertul. de Habit. Mulieb. & de Cultu Foem. tom. 2. S. Cyprian de Discipl. & Hab. Virg. to. 2. Greg. Naz. aduers. mulier: Ambitiosè se ornantes. to. 2. S. Ephraem aduers. improbas mulieres. tom. 1. if his workes. Riuet. l. 3. c. 21.
Tertulian de Habit. Mulieb. & de Cultu Foem. tom. 2. S. Cyprian de Disciple. & Hab. Virg to. 2. Greg. Nazareth aduers. mulier: Ambitiosè see ornantes. to. 2. S. Ephraem aduers. improbas mulieres. tom. 1. if his works. Rivet. l. 3. c. 21.
Gen. 17.1. Psal. 16.8. & 116.9. Act. 10.33. 2 Cor. 2.17. Iob 34.21. Prou. 15.3. & 5.21. 2 Chron. 16.9. 1 King. 17.1. Magna est ca•tela peccati, Dei semper praesentiam timere. S. Aug. de Temp. serm. 212. tom. 10. Multum enim refraenat homines cōscientia, si credamus nos in •ōspectu Dei viuere, si non tantum quae gerimus videri d• super, sed etiam quae cogitamus, aut loquimur, audiri a Deo putamus &c. Lact. de Irâ Dei. c. 8.
Gen. 17.1. Psalm 16.8. & 116.9. Act. 10.33. 2 Cor. 2.17. Job 34.21. Prou. 15.3. & 5.21. 2 Chronicles 16.9. 1 King. 17.1. Magna est ca•tela peccati, Dei semper praesentiam timere. S. Aug. de Temp. sermon. 212. tom. 10. Multum enim refraenat homines cōscientia, si Credamus nos in •ōspectu Dei viuere, si non Tantum Quae gerimus videri d• super, sed etiam Quae Cogitamus, Or loquimur, audiri a God putamus etc. Lactantius de Irâ Dei. c. 8.
Verò-•hristianus — profic••d• perueniet ad tal•m animu•, vt plus amet Dominum quàm tim•at Ge••nam: •t etiamsi dicat illi Deus, vtere del•••ise carnalibus sempiternis & quantum •otes; pecca, nec morieris, nec in Ge•enam mitteris, •ed mecum tantummodo non eris: exhorres•at & omninò non p••cet, 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.
Verò-•hristianus — profic••d• perveniet and tal•m animu•, vt plus amet Dominum quàm tim•at Ge••nam: •t Even if dicat illi Deus, vtere del•••ise carnalibus sempiternis & quantum •otes; pecca, nec Morieris, nec in Ge•enam mitteris, •ed mecum tantummodo non eris: exhorres•at & omninò non p••cet, non iam vt in illud, quod timebat non incidat, sed ne Ilum Whom sic amat, offendat. De Catechize. Rudib. cap. 27. tom. 4. fol. 912.
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 •eum dabo in cor eorū &c. S. Aug. de Bono perseuer. c. 7. to. 7. Ier. 32.27.
John 10.29. Iude vers. 24. 1 Pet. 1.5. Isaiah. 26.4. Psalm 80.17. Manus Dei est ista, non nostra vt non discedamus à God, manus, inquā eius est ista, qui dixit, Timorem •eum Dabo in cor eorū etc. S. Aug. de Bono persever. c. 7. to. 7. Jeremiah 32.27.
Ierem 32.40. Perseuerantiam enim promisit Deus, dicens: Timor•m meum dabo in cor eorum vt à me non rec•dant. Quod quid est aliud quàm talis ac tantus erit Timor meus, quem dabo in cor eorum, vt mihi perseuerantèr adhaereant? Idem de Bono Perseuer. c. 2. tom. 7. Rom. 11.29.
Jeremiah 32.40. Perseuerantiam enim Promised Deus, dicens: Timor•m meum Dabo in cor Their vt à me non rec•dant. Quod quid est Aliud quàm Talis ac Tantus erit Timor meus, Whom Dabo in cor Their, vt mihi perseuerantèr adhaereant? Idem de Bono Persever. c. 2. tom. 7. Rom. 11.29.
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.
Est ira consummationis, & est ira cōsumptionis, (nam omnis Vindictae Dei, Ira dicitur) sed aliquando ad hoc Vindicates Deus, vt perficiat: aliquando ad hoc Vindicates, vt damnet. Idem in Psalm 58. to 8. s. 599.
— Qui glutine Deo conglutinatur, id est ch•ritate — terribilius & horribilius ipsâ Gehenna iudicat, in re leuissima vultū omnipotentis scientèr offendere. S. Bern. de Tripl. Cohaeren. Vincul.
— Qui glutine God conglutinatur, id est ch•ritate — terribilius & horribilius ipsâ Gehenna iudicat, in re leuissima vultū omnipotentis scientèr offendere. S. Bern. de Tipl. Cohaeren. Vincul.
1 Pet. 3.7. Vi• ita { que } nominatus est, quod maior in eo Vis est quàm in foemina, & hine Virtus nomen accepit. Item Mulier à mollicie est dicta — velut Mollier. Lact. de Ops. Dei. cap. 12.
1 Pet. 3.7. Vi• ita { que } nominatus est, quod maior in eo Vis est quàm in foemina, & him Virtus Nome accepit. Item Mulier à mollicie est dicta — velut Mollier. Lactantius de Ops. Dei. cap. 12.
Tim•r S••uilis n• est Virtus, quialicet mala d•clinari sa •iat: non tamen hoc sac•• bene, id est saud ibiliter; immo eruilitèr et brutaliter, videlicet solo met•• serae, ita enim o•cupat animum & intentionam timentis, vt oraculos cordis ad solam poenae euasionem habeat &c. Paris. de Virtutibus, fol. 81. lit. H. & Paludon. l. 3. d. 34. q. 3.
Tim•r S••uilis n• est Virtus, quialicet mala d•clinari sa •iat: non tamen hoc sac•• bene, id est saved ibiliter; Immo eruilitèr et brutaliter, videlicet solo met•• serae, ita enim o•cupat animum & intentionam timentis, vt oraculos Cordis ad Solam Poenae euasionem habeat etc. paris. de Virtutibus, fol. 81. lit. H. & Paludon. l. 3. d. 34. q. 3.
— Coniun qu•• adultermum animū gerit, etiam si timore viri non adulterium perpetrat: tamen quod deest •peri, inest voluntati. C••ta verò aliter timet. nam & ipsa times virum; sed caste. Deniq, timet illa, no vir insestus adueniat, ista ne offensus abscedat. S. Aug. epist. 120. c. 21. •• 2
— Coniun qu•• adultermum animū gerit, etiam si Timore viri non adulterium perpetrate: tamen quod deest •peri, Inset Voluntati. C••ta verò aliter timet. nam & ipsa times virum; sed cast. Deniq, timet illa, no vir insestus May it come, ista ne offensus abscedat. S. Aug. Epistle. 120. c. 21. •• 2
Ruben violat Balamdum nimium grandis effectus e•t, q••• timor si simius est, dum se custodire nititur, format inutiles imaginationes, quibus se con•oluens a salutaribus impeditur. Tract 10. super, Magnificat. part. 3.
Reuben violate Balamdum Nimium grandis effectus e•t, q••• timor si simius est, dum se Guard Nititur, format inutiles imaginationes, quibus se con•oluens a salutaribus impeditur. Tract 10. super, Magnificat. part. 3.
In coelo, vbi non est peccatum G•o••a est & perpetua laus & indefessae praeconia. S. I•rom. ad Therdoram. Epitaph. Lucinij. Timorem Offensae & Timorem Paenae. Gloria Pacriae pro•ter co•am im•ersectionem no •••it••. In tut• •••m e••m•s et • •oe•ae et a• offe••ae. Pari•. •• Virtutibus, lit. A. F.
In coelo, vbi non est peccatum G•o••a est & perpetua laus & indefessae praeconia. S. I•rom. ad Therdoram. Epitaph. Lucinij. Timorem Offensae & Timorem Paenae. Gloria Pacriae pro•ter co•am im•ersectionem no •••it••. In tut• •••m e••m•s et • •oe•ae et a• offe••ae. Pari•. •• Virtutibus, lit. A. F.
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.
Inter Laudes meas & illa est Eximia: quod ipsum Christ Dominū Apothecary, Immo fontem Gratitude omnium & Virtues replere dictus sum etc. paris. de Moribus, fol. 99. Lit. P.
fw-la fw-la fw-la cc fw-la fw-la fw-la: fw-la fw-la np1 fw-la np1, j fw-la np1 fw-la cc fw-la fw-la fw-la n1 av np1. fw-fr fw-la, n1 crd np1 np1
Ego sum Tempestas ad l berat onem & salut•m, Terraemotum spiritu•••m in c••de humano saciens, et omnia Diabo•ica aedificia in •o subu rtens et discutiens ab co•em. Paris. de Morib•s fol. 99. lit. F.
Ego sum Tempestas ad l berat onem & salut•m, Terraemotum spiritu•••m in c••de Human saciens, et omnia Diabo•ica aedificia in •o subu rtens et discutiens ab co•em. paris. de Morib•s fol. 99. lit. F.
sed aiunt quida: Satis Deum habe•e si corde & animo suspiciatur, licet actu minus fiat. Itaq, se saluo metu et fide peccare; hoc est Saluâ castitate, matrimonia violare, Saluâ pietate, P•reti venenum temperare. Tertul. de Poenit. c. 5. tom. 2.
sed Aiunt quida: Satis God habe•e si cord & animo suspiciatur, licet Acts minus fiat. Itaq, se Salvo metu et fide Peccare; hoc est Saluâ castitate, matrimonia Violare, Saluâ Piate, P•reti venenum temperare. Tertulian de Repent c. 5. tom. 2.
Timor Domini expellit peccatum, sine quod iam admissum est, sine quod tentat intrare. Expellit sanè illud quidem poenitende, hoc. Resisendo. Serm. de Diuers. Assect.
Timor Domini expellit peccatum, sine quod iam admissum est, sine quod Tentat intrare. Expellit sanè illud quidem poenitende, hoc. Resisendo. Sermon the Diverse. Assect.
Eccles. 34.14. Exod. 20.20. Prou. 1.33. &. 19.23. Psal. 27.1, 2, 3. & 34.4. — Auserendi sunt metus, sed ita, vt hic solus ••linquatur, qui quoniam legitimus ac verus est, solus essicit, ut possint caetera omnia non timer, Lact. de Ʋero Cultu. l. 6. c. 17. Qui enim Deum veracitèr t•met, nihil terrenum & caducum time• immo ex ipso T•more Dei, ipsis Timoribus supereffertur. Bonau. lib. 3. d. 34. q. 1. p. 62.
Eccles. 34.14. Exod 20.20. Prou. 1.33. &. 19.23. Psalm 27.1, 2, 3. & 34.4. — Auserendi sunt metus, sed ita, vt hic solus ••linquatur, qui quoniam legitimus ac verus est, solus essicit, ut possint caetera omnia non timer, Lactantius de Ʋero Cultu. l. 6. c. 17. Qui enim God veracitèr t•met, nihil terrenum & Caducum time• Immo ex ipso T•more Dei, Ipse Timoribus supereffertur. Bonau. lib. 3. d. 34. q. 1. p. 62.
Nam q•i praesumit, minus veretur, minus p•ae•auet, plus periclitatur &c De Cultu Faem. cap. 2. & de Paenit. cap. 6. — Voto te timere & non timere, praesumere. & non praesumere, timere vt paeniteas, non timere vt praesumas, P•rro praesumere ne deffidas, non praesumere ne torpescat. •er. •p. 87. ad Oger.
Nam q•i praesumit, minus veretur, minus p•ae•auet, plus periclitatur etc. De Cultu Faem. cap. 2. & de Paenit. cap. 6. — Voto te timere & non timere, Presume. & non Presume, timere vt paeniteas, non timere vt praesumas, P•rro Presume ne deffidas, non Presume ne torpescat. •er. •p. 87. and Ogre.
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 v•l in te unde possis praesumere, abjicea a t•, & to•a praesumptio tu• Deus sit, illius indigens esto, vt implearis &c. S. Aug. in Psal. 85.
Philip 4.13. 2 Tim. 2.1. & 4.18. Ephesians 6. 10. 2 Chronicles 16.8, 9. et 20.12. Deuteronomy 6.3, 4. Quicquid est circa te v•l in te unde possis Presume, abjicea a t•, & to•a praesumptio tu• Deus sit, Illius indigens esto, vt implearis etc. S. Aug. in Psalm 85.
Psal. 66.18. 1 Pet. 3.15. Ez. 33.31. Psal. 24.4. Iam. 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; illie tibi displiceat iniquitas, vt placeas Deo — Parum est in vul•ù, parum est in lingua, in corde noli respicere, id est, noli diligere, noli acceptare. Idem in Psal. 65. to 8.
Psalm 66.18. 1 Pet. 3.15. Ezra 33.31. Psalm 24.4. Iam. 4.8. Hebrew 10.22. Redi ad te, intus tibi esto Judge. Ecce in cubiculo tuo abscondito, in ipsa vena intima Cordis tui vbi tu solus es, & Isle qui videt; illy tibi displiceat iniquitas, vt placeas God — Parum est in vul•ù, Parum est in lingua, in cord noli respicere, id est, noli diligere, noli acceptare. Idem in Psalm 65. to 8.
Laudari in •onis o•eribus 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 admeratione intueor, clarâ luce veritatis discutiens, profectò reperio Laudabilem siue Mirabilem alium apparere atque alium esse, & Laudo Deum in Sanctis eius. S. Bern. Ser. 13. in Cant.
Laudari in •onis o•eribus Debes; sed in eo quod operaris, hominū laudes expectare non Debes — Deus Laudetur in operibus tuis. De Statu Vidu. ad Gallam Epistle. 2. Si qua sane in Sanctis Digna laud vel admeratione intueor, clarâ luce veritatis discutiens, profectò reperio Laudabilem siue Mirabilem Alium apparere atque Alium esse, & Laudo God in Sanctis eius. S. Bern. Ser. 13. in Cant
〈 ◊ 〉 Nihil in illâ laudabo, nisi quod pr•prū est. S. Ierom ad Princip. And so of Paula he saith. Nihil laudab•mus nisi quod proprium est. & de purissimo sanctae mentis fonte profertur. Id. ep. ad Eustoch. Nam cum omnia opera sua laudauerit Deus, cae•um, terram &c. vbi ad Hominé •etum est, solus non videtur esse laudatus propter quem omnia generata sut. Quae igitur causa est, nisi forte ea, quia alia in specte sunt, Homo in occuito? quia aliorum Gratia foris, hutus intus est. Aliorum in Natiuitate, •uius in Corde. — Ideo ergo homo non ante laudatur, quia non in forensi pelie; sed in interiore Homine antè probandus, sic praedicandus est. S. Ambros. Instit. Virg. cap 3 tom. 1.
〈 ◊ 〉 Nihil in illâ Laudabo, nisi quod pr•prū est. S. Jerom and Princip. And so of Paula he Says. Nihil laudab•mus nisi quod proprium est. & de purissimo sanctae mentis Fonte profertur. Id. Epistle. ad Eustochium. Nam cum omnia opera sua laudauerit Deus, cae•um, terram etc. vbi ad Hominé •etum est, solus non videtur esse laudatus propter Whom omnia generata Suit. Quae igitur causa est, nisi forte ea, quia Alias in specte sunt, Homo in occuito? quia Aliorum Gratia Foris, hutus intus est. Aliorum in Natiuitate, •uius in Cord. — Ideo ergo homo non ante laudatur, quia non in forensi pelie; said in interiore Homine antè probandus, sic praedicandus est. S. Ambos Institutio Virg cap 3 tom. 1.
What Praise she shall haue. The Extent of Laudabitur. tum cil, solus non videtur esse laudatus propter qu•m omnia generata sut. Qu• igitur causa es•, nisi forte ea, quia alia in specie sunt, Homo in occu•to? quia aliorum Gratia foris, h•ius intus est. Aliorum in Natiuitate, huius in Corde. — Ideo ergo homo non ante laudatur, quia non in forensi peli•, sed in interio•• Ho••ne ante probandus, sic praedicandus est. S. Ambros. Instit. Virg. cap 3 t•m. 1.
What Praise she shall have. The Extent of Laudabitur. tum cil, solus non videtur esse laudatus propter qu•m omnia generata Suit. Qu• igitur causa es•, nisi forte ea, quia Alias in specie sunt, Homo in occu•to? quia Aliorum Gratia Foris, h•ius intus est. Aliorum in Natiuitate, Huius in Cord. — Ideo ergo homo non ante laudatur, quia non in forensi peli•, said in interio•• Ho••ne ante probandus, sic praedicandus est. S. Ambos Institutio Virg cap 3 t•m. 1.
Gal. 3.28. Ephes. 4.15.16. C nt 2.10. — Cum ipsos cogitatis amantes, non vrum & Faeminam, sed verbum &c. Animan sentatis, oportet. Et si Christum & Ecclesiam di•ero, idem est, nisi quod Ecclesiae nomine non vna Anima, sed multarum vnitas, vel potius vnanimitas designatur. S. Bern. s•rm. 61. in Cant.
Gal. 3.28. Ephesians 4.15.16. C nt 2.10. — Cum ipsos cogitatis amantes, non vrum & Faeminam, sed verbum etc. Animan sentatis, oportet. Et si Christ & Church di•ero, idem est, nisi quod Ecclesiae nomine non Una Anima, sed multarum vnitas, vel potius vnanimitas designatur. S. Bern. s•rm. 61. in Cant
1 Pet. 1.7. Et nos ergo nō a nobis laudem exagamus, nec praeripiamus iudicium Dei & praeueniamus sententiam iudicis, sed suo Tempori, suo Iudici reservemus. S. Amb•es. in Luc l. 8. c. 17. tom. 5.2 Tim. 25. Eccles 11.27.28.
1 Pet. 1.7. Et nos ergo nō a nobis Laudem exagamus, nec praeripiamus iudicium Dei & preceded sententiam Judges, sed Sue Tempori, Sue Iudici reservemus. S. Amb•es. in Luke l. 8. c. 17. tom. 5.2 Tim. 25. Eccles 11.27.28.
Nam si laudari autè Gubernator non potest quam in •ortum nauem deduxerit: quomodò laudabis Homine prius quàm in stationem mortis successerit? S. Ambr. de Bono Mort c. 8. tom. 4. Merttò ergò differtur, vt sequatur foenerata eius Laudatio, cuius dilatto non dispendium; sed incrementum est — Et ideo laudatio eius non in exordro; sed in fine est. Nemo enim nisi legitimè certauerit, coronabitur. Ideo { que } sapiens t•• id cit: Antè mortem non laudes hominem quemquam. Ratio. Quia in fine hominis nudantur opera eius. Id. Instit. Virg. c. 3. tom. 1.
Nam si Laudari autè Gubernator non potest quam in •ortum nauem deduxerit: quomodò laudabis Homine prius quàm in stationem mortis successerit? S. Ambrose de Bono Murder c. 8. tom. 4. Merttò ergò differtur, vt sequatur foenerata eius Laudatio, cuius dilatto non dispendium; sed Incrementum est — Et ideo laudatio eius non in exordro; said in fine est. Nemo enim nisi legitimè certaverit, coronabitur. Ideo { que } sapiens t•• id cit: Antè mortem non laudes hominem quemquam. Ratio. Quia in fine hominis nudantur opera eius. Id. Institutio Virg c. 3. tom. 1.
Ephes. 5.15. Phil. 4.8, 9. 2 Cor. 8.20. 1 Pet. 2.12. Heb. 11.39. Eccl. 41.12. Nec ex nobis scintilla procedat, per quam aduersus nos sinistrae famae flamma confletur — Nos idagamus, vt malè de nobis nemo loqui, absque Mendacio possit. Paulin. epist. ad Celant.
Ephesians 5.15. Philip 4.8, 9. 2 Cor. 8.20. 1 Pet. 2.12. Hebrew 11.39. Ecclesiastes 41.12. Nec ex nobis scintilla procedat, per quam Adversus nos sinistrae Famae Flamma confletur — Nos idagamus, vt malè de nobis nemo loqui, absque Mendacio possit. Paulin. Epistle. ad Celant.
Perfecta Dei laudatio magis animā perficit, quàm Dei fruitio, quia magis laetatur is Gloriâ & plus gaudebit de Dei gloriâ & & honore, quàm de suâ Glorificatione, & p•s i•cundabitur in laudando Dominū, quam in considera•do proprium bonii. Bonau. l. 3. d. 1. q. 1. p. 66. A s•lm. Prosolog. c. 15. & 26.
Perfecta Dei laudatio magis animā perficit, quàm Dei Fruition, quia magis laetatur is Gloriâ & plus gaudebit de Dei gloriâ & & honore, quàm de suâ Glorification, & p•s i•cundabitur in laudando Dominū, quam in considera•do proprium bonii. Bonau. l. 3. d. 1. q. 1. p. 66. A s•lm. Prosolog. c. 15. & 26.
Epist. ad Principiam. Gal. 3.28. — Non considerantes Holdam & Annam ac Debboraw, viris tacēntibus prophetasse, & in seruitute Christi nequaquam differentiam Sexuum valere; sed Mentium. S. Ierom, Eustoch.
Epistle ad Principiam. Gal. 3.28. — Non considerantes Holdam & Annam ac Debboraw, Viris tacēntibus prophetasse, & in servitute Christ Nequaquam differentiam Sexuum Valere; sed Mentium. S. Jerom, Eustochium.
Rom. 6.4.5, &c. Vis, inquam, illa Christi mortis nobis communicatur, vt per •ac Christivim moria•ur peccato, •icut Christus peccato s•m•l mort•tus est, id est, non vt peccatum nobis non imputitur, id enim ad Iustificationem per•• sed vt peccat• ••s iam non s•• in no•• efficax, immo ver• contr• f••ti v••la Christi, cui per Spiritum Sanctum coniuncti 〈 ◊ 〉, peccatum 〈 ◊ 〉. — p st•••• quia non satis 〈 … 〉 benè agere o•ortet, eadem vis illa Christi, quà 〈 ◊ 〉 peccati & mortis in carne nostra v•u•• ••pit Deo — nobiscum communicata facit vt &c. •eza epist. Theolog. 45. p. 211
Rom. 6.4.5, etc. Vis, inquam, illa Christ mortis nobis communicatur, vt per •ac Christivim moria•ur Peccato, •icut Christus Peccato s•m•l mort•tus est, id est, non vt peccatum nobis non imputitur, id enim ad Iustificationem per•• sed vt peccat• ••s iam non s•• in no•• Effective, Immo ver• contr• f••ti v••la Christ, cui per Spiritum Sanctum coniuncti 〈 ◊ 〉, peccatum 〈 ◊ 〉. — p st•••• quia non satis 〈 … 〉 benè agere o•ortet, Same vis illa Christ, quà 〈 ◊ 〉 peccati & mortis in Carnem nostra v•u•• ••pit God — nobiscum communicata facit vt etc. •eza Epistle. Theolog. 45. p. 211
Neq, p••ū distat inter has l•ch•ymas Deuotionis & •tatis ••q, iam virilis, atque eas quas prime•u• aetas inter •fa•tiae vag•• emi•sit, lachrymas vtiq, poenitentiae & confessionis. V••ntamen longè amplius vtrisque procedunt aliae quaedā lachrymae, quibus in funditur sapor v•ni. Illas enim lachrymas verè in v••s mutari dixerim, quae Fraternae Compassionis affectu in feruore pro•eut charitatis, pro qua etiae ad horam tui ipsius immemor esse, sobria qua•• a••etate videris. S. Bern. in Epiph. Dom. Serm. 3.
Neq, p••ū distat inter has l•ch•ymas Deuotionis & •tatis ••q, iam virilis, atque eas quas prime•u• Aetas inter •fa•tiae vag•• emi•sit, lachrymas vtiq, poenitentiae & confessionis. V••ntamen long Amplius vtrisque procedunt Others quaedam lachrymae, quibus in funditur sapor v•ni. Illas enim lachrymas verè in v••s mutari dixerim, Quae Fraternae Compassionis affectu in feruore pro•eut charitatis, Pro qua etiae ad horam tui Himself immemor esse, sobria qua•• a••etate videris. S. Bern. in Epiphany Dom. Sermon 3.
Ephes 4.26. Vel certe sic: Si ••as••mini, vobis ••asc•mini, quia commoti est•s, & non •eccabitis. Qui enim sibi irascitur, quia •tò cōmotus est, desinit irasci alte••. Id. ibid.
Ephesians 4.26. Vel certain sic: Si ••as••mini, vobis ••asc•mini, quia commoti est•s, & non •eccabitis. Qui enim sibi irascitur, quia •tò cōmotus est, desinit Irascible alte••. Id. Ibid.
— Si quem viderimus paupere moriturum, sumptu iuuemus, & dicat vnusq••sq, nostr••m: Benedictio morituri in me veniat: Si que v•derimus debilem, non deseramus, si quem in extremis posit••, non relinquam•. S. Ambros. de Bono Mort. cap. 8. •om. 4.
— Si Whom viderimus paupere moriturum, sumptu iuuemus, & dicat vnusq••sq, nostr••m: Benediction Morituri in me Veniat: Si que v•derimus debilem, non deseramus, si Whom in extremis posit••, non relinquam•. S. Ambos de Bono Murder cap. 8. •om. 4.
Ideo laude oris ad Hominem vtimur, vt alios apud quos laudatur, in bonam opinionem, & Reuerentiam, & Imitationem ipsius inducamus. Thom. Aquin. 2•. •. ••.
Ideo laud oris ad Hominem vtimur, vt Alioth apud quos laudatur, in Good opinionem, & Reuerentiam, & Imitationem Himself inducamus. Tom Aquinas 2•. •. ••.
Phil 1.23. — •• Christum •sdimus cum euocato• quosque ab illo quasi miserandos non •quanimit•r accipimu• Cupio, inquit Apostolus, recipitam • Ergo votum si alios conse••os impatient•r dolemus, ipsi consequi n•lumus. Tertul. de Patient. cap. 9. Temperet ••n• Dilecti Gaudiu•, m•••itiam desolatorum, & tole•••• fiat nobis, q•• Nob•scum non est, quia cum Deo est. Be• 〈 … 〉
Philip 1.23. — •• Christ •sdimus cum euocato• quosque ab illo quasi miserandos non •quanimit•r accipimu• Cupio, inquit Apostles, recipitam • Ergo Votum si Alioth conse••os impatient•r Dolemus, ipsi consequi n•lumus. Tertulian de Patient. cap. 9. Temperet ••n• Dilecti Gaudiu•, m•••itiam desolatorum, & tole•••• fiat nobis, q•• Nob•scum non est, quia cum God est. Be• 〈 … 〉
Basis quaedam Verbi est T••or sanctus. Si••t enim simulaebrum aliquod in Basi statu•tur — ita verbum Dei in Timore Sancto 〈 ◊ 〉 statu•tur, forti•s •adicatur, hoc est, in pectore timentis Dominum — S. Ambros. in Psal. 118. Serm. 5.
Basis quaedam Verbi est T••or Sanctus. Si••t enim simulaebrum aliquod in Basi statu•tur — ita verbum Dei in Timore Sancto 〈 ◊ 〉 statu•tur, forti•s •adicatur, hoc est, in pectore timentis Dominum — S. Ambos in Psalm 118. Sermon 5.
Ex parte enim Auersionis dicit Iacobus qui offendit in vno factus est omnium reus, quia scil•cet vno peccato pecca•do incur••t poenae reatum, ex hoc, quod •on•emnit Deum, ex cu•us contemptu prouenit omnium peccatorū reatus. Aquin. 12. q. 73. a. 1 ad •in. Peccatum enim remitti non potest, quam disi Voluntas peccato adheret. Idem. p. 3. q. 87. a. 1. c. & q. 86. 〈 ◊ 〉 c. V•de non potest esse vere ••••itens, qui de vno peccato ••nitet, & non de alio. Si enim displiceret •• illud peccatum, quia est contra Deum super omnia dilectum — Sequeretur, quod de omnibus peccat•• poe•••. Id. q. 8•. a. 3. c.
Ex parte enim Auersionis dicit Iacobus qui offendit in vno factus est omnium Rhesus, quia scil•cet vno Peccato pecca•do incur••t Poenae Guilty, ex hoc, quod •on•emnit God, ex cu•us contemptu prouenit omnium peccatorū Rheatus. Aquinas 12. q. 73. a. 1 and •in. Peccatum enim remitti non potest, quam disi Voluntas Peccato adheret. Idem. p. 3. q. 87. a. 1. c. & q. 86. 〈 ◊ 〉 c. V•de non potest esse vere ••••itens, qui de vno Peccato ••nitet, & non de Alio. Si enim displiceret •• illud peccatum, quia est contra God super omnia dilectum — Sequeretur, quod de omnibus peccat•• poe•••. Id. q. 8•. a. 3. c.
