Into this seasonable Exhortation the Church breaks forth at the Entry of this Solemnity, in the first Mass, which we on the Vigil, the Primitive Christians celebrated at the first Point of the Natural Day.
Into this seasonable Exhortation the Church breaks forth At the Entry of this Solemnity, in the First Mass, which we on the Vigil, the Primitive Christians celebrated At the First Point of the Natural Day.
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that the yearly Revolution of this Festival implies something more than our Blessed Master's glorious Rising from the Dead, that it carries us farther than a bare Memory of his Triumph, that it comprehends the Glory of the Members as well as of the Head, and celebrates our own Victory over Death, if indeed we are risen again with Christ.
that the yearly Revolution of this Festival Implies something more than our Blessed Masters glorious Rising from the Dead, that it carries us farther than a bore Memory of his Triumph, that it comprehends the Glory of the Members as well as of the Head, and celebrates our own Victory over Death, if indeed we Are risen again with christ.
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But there can be no Resurrection to a New Life, unless by way of necessary Disposition there be a Death to the Old: To rise again therefore, we must first die;
But there can be no Resurrection to a New Life, unless by Way of necessary Disposition there be a Death to the Old: To rise again Therefore, we must First die;
But when I reflect, that St. Ambrose, and after him the whole Current of Divines, piously suppose the Blessed Mother of our Lord first saw his Resurrection, both saw it first,
But when I reflect, that Saint Ambrose, and After him the Whole Current of Divines, piously suppose the Blessed Mother of our Lord First saw his Resurrection, both saw it First,
it being most agreeable to Reason, and a natural Consequence of Affection, that so loving a Parent should receive the first Visit from so loving a Son;
it being most agreeable to Reason, and a natural Consequence of Affection, that so loving a Parent should receive the First Visit from so loving a Son;
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that she who most eminently shar'd in the Pangs of his Death, when the Sword of Sorrow pierced her Heart, should taste the First-fruits of his returning to Life:
that she who most eminently shared in the Pangs of his Death, when the Sword of Sorrow pierced her Heart, should taste the Firstfruits of his returning to Life:
If you are risen again with Christ, seek the things which are above, &c. OF all the Mysteries of our Holy Religion, the Resurrection of Christ is the Principal;
If you Are risen again with christ, seek the things which Are above, etc. OF all the Mysteres of our Holy Religion, the Resurrection of christ is the Principal;
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For how inexplicable soever the Heathen Philosophers judg'd the Immortality of the Soul, they could not deny but the Light of Nature discover'd it to be reasonable:
For how inexplicable soever the Heathen Philosophers judged the Immortality of the Soul, they could not deny but the Light of Nature discovered it to be reasonable:
But all their Application, Enquiry, and force of Reason, fell so short of the Resurrection of the Body, that while they admitted the one, they derided the other as impossible,
But all their Application, Enquiry, and force of Reason, fell so short of the Resurrection of the Body, that while they admitted the one, they derided the other as impossible,
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Thus when St. Paul, Acts 17. had discours'd the Point to the most Learned of them, they call'd him NONLATINALPHABET, a Babler, or Disperser of ridiculous Novelties;
Thus when Saint Paul, Acts 17. had discoursed the Point to the most Learned of them, they called him, a Babbler, or Disperser of ridiculous Novelties;
And when he came to this Point in his Discourse on Mars-hill, before that celebrated Bench, hi quidem irridebant, some mocked, ver. 32. Neither did Festus, when he had heard the same Apostle upon that Subject, conceive a better Opinion of him,
And when he Come to this Point in his Discourse on Mars hill, before that celebrated Bench, him quidem irridebant, Some mocked, ver. 32. Neither did Festus, when he had herd the same Apostle upon that Subject, conceive a better Opinion of him,
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such Arguments, as no Rational Person, without ceasing to be so, can reject; because they are sufficient, because they are the highest the Subject Matter will admit.
such Arguments, as no Rational Person, without ceasing to be so, can reject; Because they Are sufficient, Because they Are the highest the Subject Matter will admit.
And such are all those Apparitions recorded by the Four Evangelists, shewing himself alive after his Passion, in multis argumentis, says St. Luke, by many Arguments;
And such Are all those Apparitions recorded by the Four Evangelists, showing himself alive After his Passion, in multis Arguments, Says Saint Lycia, by many Arguments;
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or, as the Vulgar Translation has it, by many infallible Proofs; that is, unquestionable Instances; For in Matters of Fact, an Instance of the thing asserted, is the highest Proof,
or, as the vulgar translation has it, by many infallible Proofs; that is, unquestionable Instances; For in Matters of Fact, an Instance of the thing asserted, is the highest Proof,
Should we with-hold our Assent, in expectation of a stronger Motive, we should never embrace any Reveal'd Truth, we should never credit any History or Account of things distant or past;
Should we withhold our Assent, in expectation of a Stronger Motive, we should never embrace any Revealed Truth, we should never credit any History or Account of things distant or past;
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before they will render to the Articles of Faith, call for the Evidence either of Demonstration or Sense, both which equally exclude Faith, which is, according to the Apostle, the Evidence, that is, a Conviction of the Being of such things as do not appear. Had these Modern Sadducees been present at the Glorious Resurrection of our Lord, they would certainly have remain'd as incredulous as the old, who even amidst Prodigies and Miracles ask'd for a Sign: For when their Eyes had been Witnesses to the Life of his Body, they must still have submitted to the Belief of his Divinity, which neither fell under the Verge of Sense,
before they will render to the Articles of Faith, call for the Evidence either of Demonstration or Sense, both which equally exclude Faith, which is, according to the Apostle, the Evidence, that is, a Conviction of thee Being of such things as do not appear. Had these Modern Sadducees been present At the Glorious Resurrection of our Lord, they would Certainly have remained as incredulous as the old, who even amid Prodigies and Miracles asked for a Signen: For when their Eyes had been Witnesses to the Life of his Body, they must still have submitted to the Belief of his Divinity, which neither fell under the Verge of Sense,
And we that behold neither the one nor the other, are as much oblig'd in Reason to believe both, upon the Credit of the Apostles, the Testimony of the Scriptures,
And we that behold neither the one nor the other, Are as much obliged in Reason to believe both, upon the Credit of the Apostles, the Testimony of the Scriptures,
the submission of our Understandings and the firmness of our Assent to this dark and inexplicable Mystery, are warranted to be a Reasonable Service. For the greater Obscurity of any one Article do's leave no more place for doubt,
the submission of our Understandings and the firmness of our Assent to this dark and inexplicable Mystery, Are warranted to be a Reasonable Service. For the greater Obscurity of any one Article do's leave no more place for doubt,
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since we do not believe This upon a different Evidence from the other, but both jointly upon the Attestation of such Works as never any one did, that is, which could not be perpetrated by any Power less than Divine.
since we do not believe This upon a different Evidence from the other, but both jointly upon the Attestation of such Works as never any one did, that is, which could not be perpetrated by any Power less than Divine.
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Now St. Augustin inquires, Which you take to be the greater Miracle, the commanding us to be and live out of Nothing, or the restoring us to Life, who already had a Being,
Now Saint Augustin inquires, Which you take to be the greater Miracle, the commanding us to be and live out of Nothing, or the restoring us to Life, who already had a Being,
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The Merits of his Death are apply'd to us in our Baptism, where we promise to enter upon a New Life; but this Promise is fulfil'd by acting consequently to it.
The Merits of his Death Are applied to us in our Baptism, where we promise to enter upon a New Life; but this Promise is fulfilled by acting consequently to it.
but this Engagement is to be made good after we arrive to use of Reason, by approving our selves to be a New Creature, in the suitable Conformity of our Lives,
but this Engagement is to be made good After we arrive to use of Reason, by approving our selves to be a New Creature, in the suitable Conformity of our Lives,
IN the preceding Chapter of this Epistle to the Colossians, the Holy Apostle delivers an excellent Moral upon the Principal Mysteries of our Redemption,
IN the preceding Chapter of this Epistle to the colossians, the Holy Apostle delivers an excellent Moral upon the Principal Mysteres of our Redemption,
I know the sense of the Letter, according to the general Interpretation, is, Let no one condemn you for neglecting to observe the Jewish Festivals or Ceremonies.
I know the sense of the letter, according to the general Interpretation, is, Let no one condemn you for neglecting to observe the Jewish Festivals or Ceremonies.
for the purpose, by devoutly meditating upon the Resurrection of Christ, (which is only one Part of the present Solemnity) without proceeding to the other, to solemnize our own Rising again from the Death of Sin, which is the Second Part, the Fruit and End of the other.
for the purpose, by devoutly meditating upon the Resurrection of christ, (which is only one Part of the present Solemnity) without proceeding to the other, to solemnize our own Rising again from the Death of since, which is the Second Part, the Fruit and End of the other.
an unquestionable Truth, If we be dead with him, we shall also live with him. Die therefore we must, not only a natural Death, which is the Punishment of Sin,
an unquestionable Truth, If we be dead with him, we shall also live with him. Die Therefore we must, not only a natural Death, which is the Punishment of since,
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but also a spiritual one, which is the Death of Sin. We incurr'd the fatal Sentence of returning into Earth, by seeking those things which are upon Earth;
but also a spiritual one, which is the Death of Sin. We incurred the fatal Sentence of returning into Earth, by seeking those things which Are upon Earth;
The first arises from the Cause of his Resurrection, which the Apostle tells us was the Operation of God, or the Omnipotent Hand of the Divinity reuniting the Blessed Soul of Jesus to his dead Body,
The First arises from the Cause of his Resurrection, which the Apostle tells us was the Operation of God, or the Omnipotent Hand of the Divinity Reuniting the Blessed Soul of jesus to his dead Body,
or by the practice of Moral Vertues, which are dead in themselves, re-enter into the Life of Grace, without the merciful Assistance, miraculous Operation,
or by the practice of Moral Virtues, which Are dead in themselves, re-enter into the Life of Grace, without the merciful Assistance, miraculous Operation,
and the Change of the Hand of the most High, whose sole Prerogative it is to command Light to shine out of Darkness, as well to repair what has once ceas'd to be,
and the Change of the Hand of the most High, whose sole Prerogative it is to command Light to shine out of Darkness, as well to repair what has once ceased to be,
This is a Fundamental Truth, and as it were a First Principle of Christian Religion, deliver'd by Jesus Christ, declar'd and frequently urg'd by the Doctor of the Gentiles,
This is a Fundamental Truth, and as it were a First Principle of Christian Religion, Delivered by jesus christ, declared and frequently urged by the Doctor of the Gentiles,
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and repeated by the Holy Ghost in many Councils, and at last in that of Trent; where it is decreed, to the condemnation of Modern Pelagianism, and to vindicate the Churches Doctrin from the Calumnies or Mistakes of those who still misrepresent it, That whosoever asserts, Man, by his own Works, perpetrated either by the Strength of Nature,
and repeated by the Holy Ghost in many Councils, and At last in that of Trent; where it is decreed, to the condemnation of Modern Pelagianism, and to vindicate the Churches Doctrine from the Calumnies or Mistakes of those who still misrepresent it, That whosoever asserts, Man, by his own Works, perpetrated either by the Strength of Nature,
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By declaring the Insufficiency of Nature to a Good and Justifying Life, she condemns those Men who think they may be sav'd by leading only a Moral Life, according to the Dictamen of Reason, without the Practice of Religion.
By declaring the Insufficiency of Nature to a Good and Justifying Life, she condemns those Men who think they may be saved by leading only a Moral Life, according to the Dictamen of Reason, without the Practice of Religion.
And lastly, By establishing the Necessity of Grace to perform every Good and Vertuous Action, she warns us not to presume or relie upon our own Merits;
And lastly, By establishing the Necessity of Grace to perform every Good and Virtuous Actium, she warns us not to presume or rely upon our own Merits;
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but by such Operations as are proper to that Life, as the Restraint of our Appetites, a Command of our Passions, a Modesty in our Behavior, a Veracity in our Words, a Sincerity in our Dealings, a Relieving the Poor, assisting the Distressed, embracing and doing good to our Enemies.
but by such Operations as Are proper to that Life, as the Restraint of our Appetites, a Command of our Passion, a Modesty in our Behaviour, a Veracity in our Words, a Sincerity in our Dealings, a Relieving the Poor, assisting the Distressed, embracing and doing good to our Enemies.
And wherein did these consist, but in appearing often to his Disciples, shewing the Marks of his Death, eating and drinking in their Presence, and speaking of the things pertaining to the Kingdom of God.
And wherein did these consist, but in appearing often to his Disciples, showing the Marks of his Death, eating and drinking in their Presence, and speaking of the things pertaining to the Kingdom of God.
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In like manner, if our light so shine before men, that they see our good works, we express the Resemblance of a Glorified Body, Donum Claritatis. If we carry about the Mortification of Jesus in our Bodies, we copy out the Marks and Stigmata of his Passion.
In like manner, if our Light so shine before men, that they see our good works, we express the Resemblance of a Glorified Body, Donum Claritatis. If we carry about the Mortification of jesus in our Bodies, we copy out the Marks and Stigmata of his Passion.
If we stand firm and unshaken in the midst of Persecution, we become a lively Representation of his Impassibility, Donum Impassibilitatis. If we run with delight the way of his Commandments, when Charity has enlarged our Hearts, and even the Lets and Impediments we meet with in the Service of God are so far from retarding the Course of our Vertue, that, on the contrary, they inflame our Zeal,
If we stand firm and unshaken in the midst of Persecution, we become a lively Representation of his Impassibility, Donum Impassibilitatis. If we run with delight the Way of his commandments, when Charity has enlarged our Hearts, and even the Lets and Impediments we meet with in the Service of God Are so Far from retarding the Course of our Virtue, that, on the contrary, they inflame our Zeal,
if our Discourses and Familiar Entertainments savour of those things which are above, and, at least indirectly, appertain to the kingdom of God, these are Arguments we are truly risen with Christ, being of their own nature such Proofs of a Spiritual Life, of a Spiritual Resurrection from the Death of Sin,
if our Discourses and Familiar Entertainments savour of those things which Are above, and, At least indirectly, appertain to the Kingdom of God, these Are Arguments we Are truly risen with christ, being of their own nature such Proofs of a Spiritual Life, of a Spiritual Resurrection from the Death of since,
and sometimes as Artfully moves a Solid, but Dead Body, as if it were Alive. Both Sacred and Profane History offer innumerable Proofs of these Slights of Satan:
and sometime as Artfully moves a Solid, but Dead Body, as if it were Alive. Both Sacred and Profane History offer innumerable Proofs of these Slights of Satan:
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And thro' these Slights and Delusions of Satan it happens that many seem to rise again with Christ, who in effect rise only with Samuel. If we regard their Promises and Protestations, Sin shall never reign any more in their mortal Body;
And through these Slights and Delusions of Satan it happens that many seem to rise again with christ, who in Effect rise only with Samuel. If we regard their Promises and Protestations, since shall never Reign any more in their Mortal Body;
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they have recover'd their Speech, to declare at the Feet of their Confessor those vicious Habits and secret Crimes which so long had been lock'd up in Silence,
they have recovered their Speech, to declare At the Feet of their Confessor those vicious Habits and secret Crimes which so long had been locked up in Silence,
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And after all this, who can doubt but their Resurrection is real, and they are truly risen again with Christ? But if you keep your Eye a little upon them, you shall see them still playing about the Flames which had scorch'd them before;
And After all this, who can doubt but their Resurrection is real, and they Are truly risen again with christ? But if you keep your Eye a little upon them, you shall see them still playing about the Flames which had scorched them before;
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you shall see them frequenting the same licentious Company which gave them their Death, wantoning upon the same Brink of the Precipice whence they so lately fell;
you shall see them frequenting the same licentious Company which gave them their Death, wantoning upon the same Brink of the Precipice whence they so lately fell;
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in fine, not advanc'd one step farther off the imminent Dangers and immediate Occasions of Sin. And after all this, who can doubt but their Resurrection was only in the Air, imaginary,
in fine, not advanced one step farther off the imminent Dangers and immediate Occasions of Sin. And After all this, who can doubt but their Resurrection was only in the Air, imaginary,
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For the Resurrection of a Soul, cries St. Bernard, is not so easie a thing as you imagine, it is a great and wonderful Sacrament, magnum prorsus & mirabile Sacramentum animae suscitatio:
For the Resurrection of a Soul, cries Saint Bernard, is not so easy a thing as you imagine, it is a great and wondered Sacrament, magnum prorsus & Marvelous Sacramentum Spirits suscitatio:
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and an amusing Apparition, So true is that terrible Assertion of the Holy Bishop of Barcellona, Paucorum est labor qui vere resurgunt, Few there are who truly rise again,
and an amusing Apparition, So true is that terrible Assertion of the Holy Bishop of Barcelona, Paucorum est labour qui vere resurgunt, Few there Are who truly rise again,
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as far as in them lies, of relapsing into it, after the Example of the Holy King Josias, who not only broke down the Idols, banish'd the Artificers, demolish'd the Altars,
as Far as in them lies, of relapsing into it, After the Exampl of the Holy King Josiah, who not only broke down the Idols, banished the Artificers, demolished the Altars,
but also cut down the Groves, to efface even the Memory of Idolatry, lest the Convenience of committing the same Crime might be an Invitation to commit it.
but also Cut down the Groves, to efface even the Memory of Idolatry, lest the Convenience of committing the same Crime might be an Invitation to commit it.
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Yet this work of estranging our selves from the Dangers of Sin, tho' attended with so many Difficulties, is but a remote disposition to a Spiritual Resurrection, a removens prohibens; there are others and nearer requir'd, not only to the Introducing,
Yet this work of estranging our selves from the Dangers of since, though attended with so many Difficulties, is but a remote disposition to a Spiritual Resurrection, a Removens prohibens; there Are Others and nearer required, not only to the Introducing,
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This is the Third Analogy the Holy Fathers observe between the Resurrection of Christ and that of a Christian, viz. the Duration and Perpetuity of it, intimated by the Apostle,
This is the Third Analogy the Holy Father's observe between the Resurrection of christ and that of a Christian, viz. the Duration and Perpetuity of it, intimated by the Apostle,
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after a clear and undisguis'd Enumeration of all your Sins by Confession of Mouth, after a serious Endeavour to apply to your selves the Satisfactions of Christ by the exercise of Good Works, use violence upon your Hearts, in exterminating ill Habits,
After a clear and undisguised Enumeration of all your Sins by Confessi of Mouth, After a serious Endeavour to apply to your selves the Satisfactions of christ by the exercise of Good Works, use violence upon your Hearts, in exterminating ill Habits,
you hearken to the Language of the World, till you are insensibly seis'd with the Infection, it gains every day upon you, preys upon the Life of the Spirit,
you harken to the Language of the World, till you Are insensibly seized with the Infection, it gains every day upon you, preys upon the Life of the Spirit,
and your rising again serves only to plunge you deeper into Death, by adding to the weight of your former Commissions a heavy Ingratitude, a sacrilegious Abuse of Divine Grace, a Contempt of Mercy, a Rebellion against the Light,
and your rising again serves only to plunge you Deeper into Death, by adding to the weight of your former Commissions a heavy Ingratitude, a sacrilegious Abuse of Divine Grace, a Contempt of Mercy, a Rebellion against the Light,
And herein consists the difference between the Resurrection of the Body, and that of the Soul. Both the one and the other are the Effects of a Supernatural and Divine Power:
And herein consists the difference between the Resurrection of the Body, and that of the Soul. Both the one and the other Are the Effects of a Supernatural and Divine Power:
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as far as concerns the Operation of the Agent, with Immortality, and has impress'd upon it a Resemblance of his Resurrection, a Jam non moritur. She is commanded to cherish and perpetuate that Life, which nothing can corrupt,
as Far as concerns the Operation of the Agent, with Immortality, and has impressed upon it a Resemblance of his Resurrection, a Jam non moritur. She is commanded to cherish and perpetuate that Life, which nothing can corrupt,
But can any one who believes in earnest the Advantage and Excellence of this Supernatural Life, who has ever tasted the ineffable Comforts of a Spiritual Resurrection with and in Christ, be so careless of the Advantage,
But can any one who believes in earnest the Advantage and Excellence of this Supernatural Life, who has ever tasted the ineffable Comforts of a Spiritual Resurrection with and in christ, be so careless of the Advantage,
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or for the gratifying a Concupiscence, or for the indulging an Appetite? If one did not find this practically true, in speculation one would pronounce it impossible;
or for the gratifying a Concupiscence, or for the indulging an Appetite? If one did not find this practically true, in speculation one would pronounce it impossible;
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and Earnestness to hear the Word of God, we have spent this Holy and Penitential Season, in order to prepare our selves to rise again with Jesus Christ in this Day of his Triumph over Death, will certainly conclude, that we are truly dead, and our Life hidden with Christ in God;
and Earnestness to hear the Word of God, we have spent this Holy and Penitential Season, in order to prepare our selves to rise again with jesus christ in this Day of his Triumph over Death, will Certainly conclude, that we Are truly dead, and our Life hidden with christ in God;
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that being thus dead to Sin, quomodo adhuc, vivemus in illo? how is it possible we should harbor a Thought of living any longer in that wretched Condition? Yet this time of Penance is no sooner elaps'd,
that being thus dead to since, quomodo Adhoc, vivemus in illo? how is it possible we should harbour a Thought of living any longer in that wretched Condition? Yet this time of Penance is no sooner elapsed,
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as if Luxury, Excess, misspending our Time, superfluous Entertainments, and other Practices which are at all times unlawful, were not at the most Holy of Times more Criminal.
as if Luxury, Excess, misspending our Time, superfluous Entertainments, and other Practices which Are At all times unlawful, were not At the most Holy of Times more Criminal.
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It seems the Tide of our Vices was only stemm'd for Forty days, and now the Sluces are pull'd up, to let them roll in their old Channels with more impetuosity than before.
It seems the Tide of our Vices was only stemmed for Forty days, and now the Sluices Are pulled up, to let them roll in their old Channels with more impetuosity than before.
and like the Carnal Jew think it relates to Flesh and Blood; we presently unbend the Mind, and impart the happy News to every Passion and Concupiscence.
and like the Carnal Jew think it relates to Flesh and Blood; we presently unbend the Mind, and impart the happy News to every Passion and Concupiscence.
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But who would have imagin'd that Relaxations of our Manners could be thought by Mankind the fittest Expressions and most unfeigned Testimonies of their Rejoycing at the Resurrection of Christ? But since the World will have it so, I am contented, provided it be made appear, that these are Arguments and Signs of our Rising again with Christ.
But who would have imagined that Relaxations of our Manners could be Thought by Mankind the Fittest Expressions and most unfeigned Testimonies of their Rejoicing At the Resurrection of christ? But since the World will have it so, I am contented, provided it be made appear, that these Are Arguments and Signs of our Rising again with christ.
Our Resurrection then is the principal End of His, and by consequence those Actions which demonstrate us to be truly risen again with him, are the only proper Means to express our Joy, to celebrate his Triumph.
Our Resurrection then is the principal End of His, and by consequence those Actions which demonstrate us to be truly risen again with him, Are the only proper Means to express our Joy, to celebrate his Triumph.
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And I hope we are now agreed, that these consist in seeking those things which are above, in setting our affections on heavenly things, in transcending all Human Considerations, in leaving the World far below us,
And I hope we Are now agreed, that these consist in seeking those things which Are above, in setting our affections on heavenly things, in transcending all Human Considerations, in leaving the World Far below us,
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As for Flesh and Blood, their Inclinations and Concupiscences, which can never possess the Kingdom of God, they become more than ever our mortal Enemies;
As for Flesh and Blood, their Inclinations and Concupiscences, which can never possess the Kingdom of God, they become more than ever our Mortal Enemies;
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because they hinder us from enjoying the Liberty of the Children of God, they are a Clog upon the Heart, a Damp upon the Spirits, they check the Flight of the Soul,
Because they hinder us from enjoying the Liberty of the Children of God, they Are a Clog upon the Heart, a Damp upon the Spirits, they check the Flight of the Soul,
and deny'd your Senses even their lawful Satisfactions, to let them break out at Easter, like a Vapor from some Hollow of the Earth, more unruly, furious,
and denied your Senses even their lawful Satisfactions, to let them break out At Easter, like a Vapor from Some Hollow of the Earth, more unruly, furious,
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and destructive than they could have been, had you not penn'd them in and confin'd them? Have you suffer'd so many things in vain? shed so many Tears without Fruit? given so many Alms to no End? In vain, without Fruit,
and destructive than they could have been, had you not penned them in and confined them? Have you suffered so many things in vain? shed so many Tears without Fruit? given so many Alms to no End? In vain, without Fruit,
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A SERMON Preach'd before Her Majesty THE QUEEN-DOWAGER, On Whitsunday, 1686. Nolite contristare Spiritum Sanctum, Ephes. 4.30. Grieve not the Holy Ghost.
A SERMON Preached before Her Majesty THE QUEEN-DOWAGER, On Whitsunday, 1686. Nolite contristare Spiritum Sanctum, Ephesians 4.30. Grieve not the Holy Ghost.
AS the Children of Israel (Most Sacred Majesty) receiv'd the Law Fifty days after the Paschal Lamb was Sacrific'd, in Memory and Thanksgiving for their Miraculous Deliverance from the Egyptian Slavery;
AS the Children of Israel (Most Sacred Majesty) received the Law Fifty days After the Paschal Lamb was Sacrificed, in Memory and Thanksgiving for their Miraculous Deliverance from the Egyptian Slavery;
so the Church of Christ, in the fulness of time, and after that mysterious number of Days elaps'd from the Sacrifice of the Immaculate Lamb, who takes away the Sins of the World, is establish'd by the solemn publication of a New Covenant, a Covenant of Grace.
so the Church of christ, in the fullness of time, and After that mysterious number of Days elapsed from the Sacrifice of the Immaculate Lamb, who Takes away the Sins of the World, is established by the solemn publication of a New Covenant, a Covenant of Grace.
to insinuate the same Spirit of God, who dictated the First, to be also the Author of the Second, both are deliver'd upon the Mount, both in Fire, both with Sound and Majesty.
to insinuate the same Spirit of God, who dictated the First, to be also the Author of the Second, both Are Delivered upon the Mount, both in Fire, both with Found and Majesty.
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so the Law of Perfection is distinguish'd from the Imperfect, by introducing Charity in the place of Fear, a gentle lambent Fire in lieu of Thunder and Lightning;
so the Law of Perfection is distinguished from the Imperfect, by introducing Charity in the place of fear, a gentle lambent Fire in lieu of Thunder and Lightning;
but the other, as gentle in the Declaration as easie in the Execution, is publish'd with the appearance of fiery Tongues, Emblems of Softness and Eloquence, Hieroglyphicks of Light and Charity, to express its Efficacy, not by Constraint, but Insinuation; not by Compulsion, but Persuasion;
but the other, as gentle in the Declaration as easy in the Execution, is published with the appearance of fiery Tongues, Emblems of Softness and Eloquence, Hieroglyphics of Light and Charity, to express its Efficacy, not by Constraint, but Insinuation; not by Compulsion, but Persuasion;
or reciprocal breathing of Love, but also in order to his Operations ad extra, working himself into the Soul by insensible ways, giving her Action and Motion,
or reciprocal breathing of Love, but also in order to his Operations ad extra, working himself into the Soul by insensible ways, giving her Actium and Motion,
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Spiritus Sanctus vita spirituum, sensificans, vivificans, says Richard of St. Victor. Wherefore our Blessed Master, who on this Day fulfill'd his Promise of sending the Holy Spirit, compares it, John 3.8.
Spiritus Sanctus vita spirituum, sensificans, vivificans, Says Richard of Saint Victor. Wherefore our Blessed Master, who on this Day fulfilled his Promise of sending the Holy Spirit, compares it, John 3.8.
so he that checks the entrance of the Holy Ghost, whose Property is to allay the Heat of Concupiscence with the nobler and gentler warmth of a Spiritual Love, to asswage the Passions, to cool and moderate the Affections;
so he that Checks the Entrance of the Holy Ghost, whose Property is to allay the Heat of Concupiscence with the Nobler and Gentler warmth of a Spiritual Love, to assuage the Passion, to cool and moderate the Affections;
or he that ejects him out of his Heart after he is enter'd, is said to contristate, to grieve the Holy Ghost, and frustrate the end of his Coming; Nolite contristare Spiritum Sanctum.
or he that ejects him out of his Heart After he is entered, is said to contristate, to grieve the Holy Ghost, and frustrate the end of his Coming; Nolite contristare Spiritum Sanctum.
This Consideration carry'd me upon these Words of the Apostle, and pointed them out as a proper Theme equally fitted to the Sanctity and Solemnity of the Time, to the Necessities and Capacity of every Hearer;
This Consideration carried me upon these Words of the Apostle, and pointed them out as a proper Theme equally fitted to the Sanctity and Solemnity of the Time, to the Necessities and Capacity of every Hearer;
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and are suppos'd to possess the delightful Presence of the Holy Ghost) to cherish that gentle Flame, to treat the Divine Guest as becomes the Children of Light;
and Are supposed to possess the delightful Presence of the Holy Ghost) to cherish that gentle Flame, to Treat the Divine Guest as becomes the Children of Light;
Nolite contristare, &c. But to maintain the Interests of this Holy Spirit, we must have his Assistance, the Power of Persuasion being one of those Gifts of Tongues which descend from above, and which is obtain'd by the same Disposition the Apostles were in perseverantes in oratione, by continuing in Prayer;
Nolite contristare, etc. But to maintain the Interests of this Holy Spirit, we must have his Assistance, the Power of Persuasion being one of those Gifts of Tongues which descend from above, and which is obtained by the same Disposition the Apostles were in Perseverance in oration, by Continuing in Prayer;
as implying a horrible Contempt of his Favors, Spritui gratiae contumeliam facientes. Our Faith teaches us to consider the Holy Ghost in two different States in reference to Human Nature;
as implying a horrible Contempt of his Favors, Spritui Gratiae contumeliam Facientes. Our Faith Teaches us to Consider the Holy Ghost in two different States in Referente to Human Nature;
the other, as striving to keep possession of it, which to maintain, he has been so liberal of his Graces and Inspirations, of his Gifts and Promises, and even of himself; Spiritus qui datus est nobis:
the other, as striving to keep possession of it, which to maintain, he has been so liberal of his Graces and Inspirations, of his Gifts and Promises, and even of himself; Spiritus qui Datus est nobis:
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But this Distance implies only a Moral Separation, consisting in the privation of Grace, by which he resides and dwells in us after a peculiar and more excellent manner.
But this Distance Implies only a Moral Separation, consisting in the privation of Grace, by which he resides and dwells in us After a peculiar and more excellent manner.
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and dispossess him of this latter and better kind of Inhabitation, while he, like an unwearied Lover, returns as calmly as if it were his first Approach,
and dispossess him of this latter and better kind of Inhabitation, while he, like an unwearied Lover, returns as calmly as if it were his First Approach,
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The unfaithful Servant he calls Sister, the Traytor and Rebel he vouchsafes to call his Spouse, to put her in mind of what she was before she lost her Honor,
The unfaithful Servant he calls Sister, the Traitor and Rebel he vouchsafes to call his Spouse, to put her in mind of what she was before she lost her Honour,
These Instances, or knocking at the door, as the Holy Spirit styles them himself in the Revelations, in the Council of Trent he calls the Motions of Grace nondum inhabitantis, that has not yet procur'd entrance,
These Instances, or knocking At the door, as the Holy Spirit styles them himself in the Revelations, in the Council of Trent he calls the Motions of Grace Nondum inhabitantis, that has not yet procured Entrance,
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we shut our Hearts upon him, and while there is a Passion within to gratifie, a Concupiscence to indulge, we are insensible to his Impulses, and deaf to his Voice;
we shut our Hearts upon him, and while there is a Passion within to gratify, a Concupiscence to indulge, we Are insensible to his Impulses, and deaf to his Voice;
and has not he reason to be offended and griev'd at such a Treatment? If we may gather the vehemency of his Affection from his earnest Desires and passionate Sollicitations to be admitted, we may guess at the Malice and Impiety of our Refusal, by his so deeply resenting it, that God who is Charity, the God of all Consolation, is oblig'd to treat with the Sword in his Hand, to change his Entreaties into Menaces,
and has not he reason to be offended and grieved At such a Treatment? If we may gather the vehemency of his Affection from his earnest Desires and passionate Solicitations to be admitted, we may guess At the Malice and Impiety of our Refusal, by his so deeply resenting it, that God who is Charity, the God of all Consolation, is obliged to Treat with the Sword in his Hand, to change his Entreaties into Menaces,
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Wherefore, says a Learned Writer, his Eternal Wisdom could invent no Emblem so proper and so expressive of his ardent Desires to penetrate into the Heart of Man,
Wherefore, Says a Learned Writer, his Eternal Wisdom could invent no Emblem so proper and so expressive of his Ardent Desires to penetrate into the Heart of Man,
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as that of a Tongue and Fire, both piercing, both irresistible, but in several kinds; to signifie, that he will leave no Method untry'd, no way unattempted;
as that of a Tongue and Fire, both piercing, both irresistible, but in several Kinds; to signify, that he will leave no Method untried, no Way unattempted;
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if the more gentle Assaults of the Tongue, Promises, Endearments, Expostulations, and Persuasions cannot prevail, he will set upon us with all the Flames of his Indignation,
if the more gentle Assaults of the Tongue, Promises, Endearments, Expostulations, and Persuasions cannot prevail, he will Set upon us with all the Flames of his Indignation,
the destroying and penetrating Lightning, but a gentle and cooling Blast; the rending and dreadful Thunder, is but a friendly Address, and soft Embrace.
the destroying and penetrating Lightning, but a gentle and cooling Blast; the rending and dreadful Thunder, is but a friendly Address, and soft Embrace.
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But thy God is a consuming Fire, that is, in the Apostle's Exposition, The Word of God, or the Holy Ghost speaking in our Hearts, is quick and powerful, sharper than a two-edg'd Sword, piercing even to the dividing asunder of Soul and Spirit,
But thy God is a consuming Fire, that is, in the Apostle's Exposition, The Word of God, or the Holy Ghost speaking in our Hearts, is quick and powerful, sharper than a two-edged Sword, piercing even to the dividing asunder of Soul and Spirit,
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if he cannot destroy the Wickedness of the Man with the Breath of his victorious Grace, he will destroy the wicked Man with the Glory of his Presence, and Terror of his Approaches.
if he cannot destroy the Wickedness of the Man with the Breath of his victorious Grace, he will destroy the wicked Man with the Glory of his Presence, and Terror of his Approaches.
and in despite of all Provocations, Acts of Hostility, and defacing the Beauty of a Heart he had been so long adorning, the Print of his Finger still remaining upon the Creature,
and in despite of all Provocations, Acts of Hostility, and defacing the Beauty of a Heart he had been so long adorning, the Print of his Finger still remaining upon the Creature,
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and the indelible Character of his Sacrament upon the Christian, he acknowledges the Work of his Hands, he remembers it was his Temple, he endeavors to repair the Ruins,
and the indelible Character of his Sacrament upon the Christian, he acknowledges the Work of his Hands, he remembers it was his Temple, he endeavors to repair the Ruins,
To obtain which desir'd End, he do's not think it either beneath his Majesty, or derogatory to his Power, to capitulate with the Soul, whose concurring Assent is requisite to her own Happiness, to sue to her, to use Sollicitations and Persuasions, according to the Sense the Master of our Schools and other Divines give to the Words of St. Paul, Postulat pro nobis;
To obtain which desired End, he do's not think it either beneath his Majesty, or derogatory to his Power, to capitulate with the Soul, whose concurring Assent is requisite to her own Happiness, to sue to her, to use Solicitations and Persuasions, according to the Sense the Master of our Schools and other Divines give to the Words of Saint Paul, Postulat Pro nobis;
he asks not only for us, but also of us, to be readmitted into our Hearts, ubique petit ab omnibus recipi, says the Angelical Doctor, comparing this Divine Lover to the Sun, who not only offers his Light to the Eyes of all the World,
he asks not only for us, but also of us, to be readmitted into our Hearts, ubique petit ab omnibus recipi, Says the Angelical Doctor, comparing this Divine Lover to the Sun, who not only offers his Light to the Eyes of all the World,
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The first, That the greatest exterior Glory the Holy Ghost is capable of, the only Joy he takes ad extra, out of himself, is to find us yielding to his Desires, acquiescing to his Motions and re-entring into the State of Grace.
The First, That the greatest exterior Glory the Holy Ghost is capable of, the only Joy he Takes and extra, out of himself, is to find us yielding to his Desires, acquiescing to his Motions and reentering into the State of Grace.
He is not only troubled at his Miscarriages, but is far more afflicted that he is oblig'd to punish him for them, foreseeing that his Disobedience will bring him to an unhappy End. In like manner the Holy Ghost is said to grieve,
He is not only troubled At his Miscarriages, but is Far more afflicted that he is obliged to Punish him for them, Foreseeing that his Disobedience will bring him to an unhappy End. In like manner the Holy Ghost is said to grieve,
so frequent Contempts of Calls from Heaven, in Sermons, Advices, Examples, Duties of Piety, Occasions of Charity presented to us, good Books put into our Hands, Remorses started in our Consciences, Convictions rising in our Understanding,
so frequent Contempts of Calls from Heaven, in Sermons, Advices, Examples, Duties of Piety, Occasions of Charity presented to us, good Books put into our Hands, Remorses started in our Consciences, Convictions rising in our Understanding,
And what more just than that our own Measures should be turn'd against us, that there should be a resemblance between the Chastisement and the Offence;
And what more just than that our own Measures should be turned against us, that there should be a resemblance between the Chastisement and the Offence;
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To cure thee, O wretched Creature, to whom a Life spent in Disorders and Confusion has merited the Style of Babylon; to cure thee, I have apply'd all my healing Graces, comforting Inspirations and sovereign Restoratives;
To cure thee, Oh wretched Creature, to whom a Life spent in Disorders and Confusion has merited the Style of Babylon; to cure thee, I have applied all my healing Graces, comforting Inspirations and sovereign Restoratives;
Derelinquamus eam, thou art past recovery, I will leave thee to the Cogitations of thy own Heart, in manu consilii tui, I will visit thee no more, I will call thee no more, I will quite forget thee, I will not so much as be angry with thee any more, auferetur zelus meus à te, & quiescam, nec irascar amplius.
Derelinquamus eam, thou art past recovery, I will leave thee to the Cogitations of thy own Heart, in manu Consilii tui, I will visit thee no more, I will call thee no more, I will quite forget thee, I will not so much as be angry with thee any more, auferetur Zeal meus à te, & quiescam, nec irascar Amplius.
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how grievously do they offend, who thrust him violently out of their Hearts, after they had readily open'd the Gates to him, receiv'd him honourably, treated him friendly,
how grievously do they offend, who thrust him violently out of their Hearts, After they had readily opened the Gates to him, received him honourably, treated him friendly,
But I pass by these Two Reasons, so considerable, had I time to urge them, to come to a Third, drawn from the Injury God suffers, upon the account he is chas'd from a Place he held by so full and undisputed a Possession,
But I pass by these Two Reasons, so considerable, had I time to urge them, to come to a Third, drawn from the Injury God suffers, upon the account he is chased from a Place he held by so full and undisputed a Possession,
out of the Seat of his Pleasure, for his Delights are to be with the Sons of Men? Do we not suffer any one to dispute our Right to what we have made with our own Hands? Such is the Heart of Man to the Holy Ghost.
out of the Seat of his Pleasure, for his Delights Are to be with the Sons of Men? Do we not suffer any one to dispute our Right to what we have made with our own Hands? Such is the Heart of Man to the Holy Ghost.
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Do's not a long Prescription justifie a Tenure, and long Possession create a Title? Such is the Holy Ghosts to the Heart of Man. For he lays claim to it, not only because he is the Spirit of God the Father who created us, of God the Son who redeem'd us,
Do's not a long Prescription justify a Tenure, and long Possession create a Title? Such is the Holy Ghosts to the Heart of Man. For he lays claim to it, not only Because he is the Spirit of God the Father who created us, of God the Son who redeemed us,
This is what the Apostle seems to point at, when immediately after he had exhorted the Ephesians, in the words of my Text, not to grieve the Holy Spirit, he adds for a Reason, in quo signati estis, because you are seal'd by him,
This is what the Apostle seems to point At, when immediately After he had exhorted the Ephesians, in the words of my Text, not to grieve the Holy Spirit, he adds for a Reason, in quo Signati Ye are, Because you Are sealed by him,
and imprints upon the Level an habitual Love, which is the Seal of the Spirit, and which our Blessed Saviour makes a distinctive Character between his Friends and his Enemies.
and imprints upon the Level an habitual Love, which is the Seal of the Spirit, and which our Blessed Saviour makes a distinctive Character between his Friends and his Enemies.
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In quo signati estis; we are mark'd as his Living Temples, according to the Custom of all Religions, that ingrave on the Frontispiece of their Temples,
In quo Signati Ye are; we Are marked as his Living Temples, according to the Custom of all Religions, that engrave on the Frontispiece of their Temples,
And do you not know, says the Apostle, that you are the Temples of the Living God? Your Heart is the Sanctuary where the Father is worshipp'd in Spirit and Truth;
And do you not know, Says the Apostle, that you Are the Temples of the Living God? Your Heart is the Sanctuary where the Father is worshipped in Spirit and Truth;
A Sacrilege, because you rob the Temple of the Holy Ghost, where he had treasur'd up the Riches of his Goodness, where he had made the Repository of his Graces.
A Sacrilege, Because you rob the Temple of the Holy Ghost, where he had treasured up the Riches of his goodness, where he had made the Repository of his Graces.
Is it strange then he conceives so high a displeasure at such ill Usage, that he breaths out such lamentable Complaints by the Mouth of the Prophet, Afflixerunt Spiritum Sancti ejus, They have afflicted his Holy Spirit, they have griev'd his very Soul, not only for the Injustice, not only for the Sacrilege,
Is it strange then he conceives so high a displeasure At such ill Usage, that he breathes out such lamentable Complaints by the Mouth of the Prophet, Afflixerunt Spiritum Sancti His, They have afflicted his Holy Spirit, they have grieved his very Soul, not only for the Injustice, not only for the Sacrilege,
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yet every considering Man will grant, the first Capital Offence a sanctified Soul commits, is big with a particular Contempt and Slighting of the Divine Spirit,
yet every considering Man will grant, the First Capital Offence a sanctified Soul commits, is big with a particular Contempt and Slighting of the Divine Spirit,
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For whether he makes a distinct Reflection on it or no, it is certain he virtually compares the Good Spirit which is in possession of his Heart, with the Evil one which is solliciting admittance;
For whither he makes a distinct Reflection on it or no, it is certain he virtually compares the Good Spirit which is in possession of his Heart, with the Evil one which is soliciting admittance;
If a Wife suffer that Conjugal Affection to die, which Nature and Religion oblige her to cherish towards her Husband, 'tis a horrible Injury, 'tis a Contempt;
If a Wife suffer that Conjugal Affection to die, which Nature and Religion oblige her to cherish towards her Husband, it's a horrible Injury, it's a Contempt;
But if she turn her Affections upon a Stranger, the sworn Enemy of her Lawful Spouse, such a Preference heightens the Affront beyond all that can be express'd, beyond all comparison,
But if she turn her Affections upon a Stranger, the sworn Enemy of her Lawful Spouse, such a Preference heightens the Affront beyond all that can be expressed, beyond all comparison,
while the Heart, an unfaithful Spouse, is not only consenting to his Banishment, but also before his Face abandons her self into the Embraces of a foul Adulterer, the profess'd Enemy of her rightful Lord, preferring the momentary Pleasures of this World,
while the Heart, an unfaithful Spouse, is not only consenting to his Banishment, but also before his Face abandons her self into the Embraces of a foul Adulterer, the professed Enemy of her rightful Lord, preferring the momentary Pleasures of this World,
But he bewailing her Loss more than his own, (when the losing of him is indeed the losing her self) follows her, with the Tears and unspeakable Groans of her Mother the Church, begs of her to return, more to her self,
But he bewailing her Loss more than his own, (when the losing of him is indeed the losing her self) follows her, with the Tears and unspeakable Groans of her Mother the Church, begs of her to return, more to her self,
than to him, Redite peccatores ad cor; and is contristated that she will neither believe nor prevent her endless and unconsolable Sorrow, Si cognovisses & tu.
than to him, Go back Peccatores ad cor; and is contristated that she will neither believe nor prevent her endless and unconsolable Sorrow, Si Cognovisses & tu.
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and that I beg of you once with my Lips, what he do's every moment by his Grace, Nolite contristare? For his and your own sake have pity upon your own Souls,
and that I beg of you once with my Lips, what he do's every moment by his Grace, Nolite contristare? For his and your own sake have pity upon your own Souls,
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1. If you have not yet given him entrance by a faithful Obedience to his Call, hear his Voice even this day, harden your Hearts no longer, put an end to your Reluctances and Resistance.
1. If you have not yet given him Entrance by a faithful obedience to his Call, hear his Voice even this day, harden your Hearts no longer, put an end to your Reluctances and Resistance.
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And I hope, from what I have discours'd, you are very well satisfied, that the Holy Ghost wishes nothing so earnestly, desires nothing so passionately, demands nothing so instantly:
And I hope, from what I have discoursed, you Are very well satisfied, that the Holy Ghost wishes nothing so earnestly, Desires nothing so passionately, demands nothing so instantly:
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and you stand demurring whether you shall accept of it? Is that freely offer'd you, which you ought to have su'd for with flaming Sighs and unexpressible Groans, gemitibus inenarrabilibus? Is it not Crime enough to have hitherto resisted his Inspirations, stopp'd your Ears against his Calls, rejected his Counsels, and trampl'd upon his Commandments? Will you continue in Rebellion till there is no Mercy left for you? Will you seal up your Ears till the Invitation is past? Will you not render to his Counsels till it be too late,
and you stand demurring whither you shall accept of it? Is that freely offered you, which you ought to have sued for with flaming Sighs and unexpressible Groans, gemitibus inenarrabilibus? Is it not Crime enough to have hitherto resisted his Inspirations, stopped your Ears against his Calls, rejected his Counsels, and trampled upon his commandments? Will you continue in Rebellion till there is no Mercy left for you? Will you seal up your Ears till the Invitation is passed? Will you not render to his Counsels till it be too late,
nor acknowledge his Commandments till you are lost for ever? Will you send back his comfortable Venite's, Come to me, with the Language of the wicked, Recede à nobis, Depart from us, and force him to that bitter Retaliation, Recedite à me, Depart from me you cursed into everlasting fire?
nor acknowledge his commandments till you Are lost for ever? Will you send back his comfortable Venite's, Come to me, with the Language of the wicked, Recede à nobis, Depart from us, and force him to that bitter Retaliation, Recedite à me, Depart from me you cursed into everlasting fire?
for a continu'd Neglect is a Contempt, and a Contempt of the Holy Ghost is that Basphemy which pronounces Sentence upon it self, the fatal Recede à nobis, Depart from us for ever.
for a continued Neglect is a Contempt, and a Contempt of the Holy Ghost is that Basphemy which pronounces Sentence upon it self, the fatal Recede à nobis, Depart from us for ever.
perhaps this is the last time you shall ever hear the Holy Ghost speaking to your Hearts, the last and peremptory Term of Grace, beyond which it shall never be extended,
perhaps this is the last time you shall ever hear the Holy Ghost speaking to your Hearts, the last and peremptory Term of Grace, beyond which it shall never be extended,
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Perhaps this is your last Pentecost; and remember you are warn'd, that he who appear'd to day in the shape of Fiery Tongues, to express how ardently he desires your Conversion, will one day appear in that terrifying Posture, the Prophets beheld him,
Perhaps this is your last Pentecost; and Remember you Are warned, that he who appeared to day in the shape of Fiery Tongues, to express how ardently he Desires your Conversion, will one day appear in that terrifying Posture, the prophets beheld him,
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2. But above all, you that have already receiv'd the Holy Ghost, Nolite contristare, do not grieve him, do not extinguish those Divine Flames he has rais'd in your Hearts:
2. But above all, you that have already received the Holy Ghost, Nolite contristare, do not grieve him, do not extinguish those Divine Flames he has raised in your Hearts:
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