A sermon preached before the Queen Dowager in Her Majesties chappel at Somerset-house on Quinquagesima Sunday February the 6th. 1686/7 : being also the anniversary day of His Late Majesty King Charles the II. of blessed memory / by Thomas Codrington ...
and the Cryes of that same Beggar, with the Penitential Tears which Bath'd his Death-Bed; and those Ferverous Ejaculations, which Reach'd so effectually the Ears of Christ:
and the Cries of that same Beggar, with the Penitential Tears which Bathed his Death-Bed; and those Ferverous Ejaculations, which Reached so effectually the Ears of christ:
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were I not checked in my forewardness by a Complyance I owe to the Ceremonies of the Church, which admits not of Funeral Rights and Solemnities on days (like this) particularly Devoted to Her Service.
were I not checked in my forewardness by a Compliance I owe to the Ceremonies of the Church, which admits not of Funeral Rights and Solemnities on days (like this) particularly Devoted to Her Service.
I must therefore forcibly let this Subject fall, and take up another (though none so proper) to Entertain Your Royal Presence with. And thus I begin,
I must Therefore forcibly let this Subject fallen, and take up Another (though none so proper) to Entertain Your Royal Presence with. And thus I begin,
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THe connexion of those Sacred and Divinely inspir'd Writings the Holy Gospels, (although peradventure it appears not so clearly in the Letter) yet may easily be trac'd by the diligent Observer in the Mystery.
THe connexion of those Sacred and Divinely inspired Writings the Holy Gospels, (although Peradventure it appears not so clearly in the letter) yet may Easily be traced by the diligent Observer in the Mystery.
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This may particularly be remark'd in our present Gospel; the former part whereof (though with little appearance of connexion in the Letter) leads us Mysteriously to a knowledge of those Truths, which may be gather'd from the Moral of the Latter;
This may particularly be remarked in our present Gospel; the former part whereof (though with little appearance of connexion in the letter) leads us Mysteriously to a knowledge of those Truths, which may be gathered from the Moral of the Latter;
But truly this dismal Lecture of the Passion of Christ is Read to us at a Season, in which the Hearts of some loose Livers are so little prepar'd to receive the intended Advantages thereby: (This being the Merry time of Shrovetide, a Season Dedicated to Sports and Riots;
But truly this dismal Lecture of the Passion of christ is Read to us At a Season, in which the Hearts of Some lose Livers Are so little prepared to receive the intended Advantages thereby: (This being the Merry time of Shrovetide, a Season Dedicated to Sports and Riots;
at this loose Season are generally so little prepar'd for a Lesson of Suffering and Mortification; (as that is of the Passion of Jesus Christ;) that of too too many bearing the Name of Christians, with much more reason may be verify'd, what was also said of his Disciples:
At this lose Season Are generally so little prepared for a lesson of Suffering and Mortification; (as that is of the Passion of jesus christ;) that of too too many bearing the Name of Christians, with much more reason may be verified, what was also said of his Disciples:
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having first implor'd the Divine assistance to favour us with a Ray of Heavenly Light, to dispose our Understandings for the Reception of these Truths;
having First implored the Divine assistance to favour us with a Ray of Heavenly Light, to dispose our Understandings for the Reception of these Truths;
The Blindness, Christians, of this poor Beggar, represents to us (according to the common gloss of Holy Fathers) the Spiritual Blindness occasion'd in the Soul by Mortal Sin. Ambulabunt ut caeci, quia Domino peccaverunt;
The Blindness, Christians, of this poor Beggar, represents to us (according to the Common gloss of Holy Father's) the Spiritual Blindness occasioned in the Soul by Mortal Sin. Ambulabunt ut Caeci, quia Domino peccaverunt;
we shall easily discover, in Discoursing on their Effects, how every single Species of that number brings with it its respective Blindness to the Soul. First, Then of Pride this Truth is manifest;
we shall Easily discover, in Discoursing on their Effects, how every single Species of that number brings with it its respective Blindness to the Soul. First, Then of Pride this Truth is manifest;
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Appetitus inordinatus excellentiae, cui debetur Honor & reverentia, saith S. Thomas. Hence 'tis that the Proud and Haughty Man either arrogates to Himself what he deserves not;
Appetitus inordinatus excellentiae, cui debetur Honour & Reverence, Says S. Thomas. Hence it's that the Proud and Haughty Man either arrogates to Himself what he deserves not;
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Bribes do hoodwink the Eyes of Judges. 16. 19. Gluttony and Luxuty have their parts also in the Spiritual Darkness of the Soul. Drunkenness (saith St. Basil) Is the very Origen of all Impiety;
Bribes do hoodwink the Eyes of Judges. 16. 19. Gluttony and Luxuty have their parts also in the Spiritual Darkness of the Soul. drunkenness (Says Saint Basil) Is the very Origen of all Impiety;
Blindness also was the punishment of the Luxurious Sodomites; a Figure of that Interiour Blindness which struck their Souls, Percusserunt eos caecitate. And 'tis observable in the Parable of the Beggar and Dives: An example both of Gluttony and Lust, That, Elevans Oculos suos in tormentis vidit Lazarum;
Blindness also was the punishment of the Luxurious Sodomites; a Figure of that Interior Blindness which struck their Souls, Percusserunt eos caecitate. And it's observable in the Parable of the Beggar and Dives: an Exampl both of Gluttony and Lust, That, Elevans Eyes suos in tormentis vidit Lazarum;
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But Sloth above all the rest of her Vitious Company, declares her self the most Malitious in inflicting this Wretched Punishment on the Souls of sinners.
But Sloth above all the rest of her Vicious Company, declares her self the most Malicious in inflicting this Wretched Punishment on the Souls of Sinners.
For whence proceeds this Coldness in the Spirit of Christianity? Whence this Drowsiness in the Service of God Almighty? This neglect in complying with the Obligations of our Religion? But from a Slothful Ignorance, and unacquaintance with them.
For whence proceeds this Coldness in the Spirit of Christianity? Whence this Drowsiness in the Service of God Almighty? This neglect in complying with the Obligations of our Religion? But from a Slothful Ignorance, and unacquaintance with them.
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We understand not the Tyes of our Christian Duty; but the fault is fix'd at our doors, that we put not our selves in the occasions of being acquainted with them.
We understand not the Ties of our Christian Duty; but the fault is fixed At our doors, that we put not our selves in the occasions of being acquainted with them.
as see not with their Eyes open (which certainly is the strangest Blindness of all.) Apertis Oculis nihil videbat, saith the Scripture of the Persecutor Saul, when he was struck from Heaven with a suddain privation of Sight;
as see not with their Eyes open (which Certainly is the strangest Blindness of all.) Apertis Oculis nihil videbat, Says the Scripture of the Persecutor Saul, when he was struck from Heaven with a sudden privation of Sighed;
Apertis oculis nihil vident. Now if you ask me, who those Blind Men are with their Eyes Open; with Sorrow I must answer you, They are Christians; The Gentile, Jew, or what other Misbeliever there is, are all Blind, Having (saith the Apostle) their Intellect Obscur'd and Seal'd up in Darkness of Infidelity.
Apertis oculis nihil vident. Now if you ask me, who those Blind Men Are with their Eyes Open; with Sorrow I must answer you, They Are Christians; The Gentile, Jew, or what other Misbeliever there is, Are all Blind, Having (Says the Apostle) their Intellect Obscured and Sealed up in Darkness of Infidelity.
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And these are properly those blind Men, who see not indeed, because their Eyes are Shut. But we Christians, who have the Eye of our Understanding clear and open by the Light of Faith; we, who are assur'd that there is a God, a Heaven, a Hell, Eternity, a Punishment for Sin in the next Life, and a Reward for Virtue:
And these Are properly those blind Men, who see not indeed, Because their Eyes Are Shut. But we Christians, who have the Eye of our Understanding clear and open by the Light of Faith; we, who Are assured that there is a God, a Heaven, a Hell, Eternity, a Punishment for since in the next Life, and a Reward for Virtue:
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Saith Petrus Damianus upon the like occasion. That the Pagan gives up the Bridle to Concupiscence, his excuse is tollerable; because he knows no better:
Says Peter Damianus upon the like occasion. That the Pagan gives up the Bridle to Concupiscence, his excuse is tolerable; Because he knows no better:
But intollerable in a Christian, who hath Learn'd the Lesson of the Apostle: That Livers according to the Flesh shall die: Si secundum carnem vixeritis, moriemini.
But intolerable in a Christian, who hath Learned the lesson of the Apostle: That Livers according to the Flesh shall die: Si secundum Carnem vixeritis, Die.
Rursum Crucifigentes sibimet ipsis Filium Dei, & ostentui habentes, saith St. Paul of sinners: Crucifying again to themselves the Son of God, and exposing him to shame and scorn!
Once again Crucifigentes sibimet Ipse Son Dei, & ostentui Habentes, Says Saint Paul of Sinners: Crucifying again to themselves the Son of God, and exposing him to shame and scorn!
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but how unpardonable is it in the Christian and Catholick; who believing the Sacraments, to derive their Virtue from the Merits and Sufferings of a dying God,
but how unpardonable is it in the Christian and Catholic; who believing the Sacraments, to derive their Virtue from the Merits and Sufferings of a dying God,
Your Eyes are open'd to consider Speculatively, that the Life of a Christian is a Life of Penance: And yet practically you consider not how little your easie and voluptuous way of living accords with it.
Your Eyes Are opened to Consider Speculatively, that the Life of a Christian is a Life of Penance: And yet practically you Consider not how little your easy and voluptuous Way of living accords with it.
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But as those Wretches are miserable indeed, whose Eyes are either quite Sealed up, through the want of Faith: (such are Infidels and Misbelievers;) or open'd by Faith, but to see nothing: (such are Believing Christians, yet insensible of their Misery;) so again thrice Happy and Fortunate are those sinners, whose Eyes indeed are open'd, to see: (Such are Mercifully Illuminated with the Rayes of Divine Grace, to look in time with an Eye of True Repentance into the sorrowful condition of their sinful Lives.) The passage in Genesis of Adam 's prevarication (take it according to the Mystery) seems to acquaint us with this Truth.
But as those Wretches Are miserable indeed, whose Eyes Are either quite Sealed up, through the want of Faith: (such Are Infidels and Misbelievers;) or opened by Faith, but to see nothing: (such Are Believing Christians, yet insensible of their Misery;) so again thrice Happy and Fortunate Are those Sinners, whose Eyes indeed Are opened, to see: (Such Are Mercifully Illuminated with the Rays of Divine Grace, to look in time with an Eye of True Repentance into the sorrowful condition of their sinful Lives.) The passage in Genesis of Adam is prevarication (take it according to the Mystery) seems to acquaint us with this Truth.
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(Oh how better was their condition than of those Blind Wretches who see nothing.) But let us enquire into the same Text, what it was poor Eve and Adam then discover'd, when their Eyes were open'd;
(O how better was their condition than of those Blind Wretches who see nothing.) But let us inquire into the same Text, what it was poor Eve and Adam then discovered, when their Eyes were opened;
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And such is the Misfortune of every Sinner, who travelling, like the Pilgrim from Jerusalem to Jericho, through the troubled and dangerous ways of Sin, falls into the Hands of Thevees, the Devils, who rifle him of this Sacred Ornament of his Soul.
And such is the Misfortune of every Sinner, who traveling, like the Pilgrim from Jerusalem to Jericho, through the troubled and dangerous ways of since, falls into the Hands of Thevees, the Devils, who rifle him of this Sacred Ornament of his Soul.
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and the Barbarous usage of the Theeves Infesting it, (I mean the Devils,) is passionately express'd by him, who had experienc'd the sad effects of their fury and rage.
and the Barbarous usage of the Thieves Infesting it, (I mean the Devils,) is passionately expressed by him, who had experienced the sad effects of their fury and rage.
as he Descended from Jerusalem to Jericho; from the state of Innocence to the state of Sin. And after him all we sinners march on blindly in the same track,
as he Descended from Jerusalem to Jericho; from the state of Innocence to the state of Sin. And After him all we Sinners march on blindly in the same track,
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For (as S. Austin makes the Reflection) Omnes nos Adam sumus; We are all Figur'd in this Adam; We are all Adams too. We ought then to turn our Thoughts upon our selves,
For (as S. Austin makes the Reflection) Omnes nos Adam sumus; We Are all Figured in this Adam; We Are all Adams too. We ought then to turn our Thoughts upon our selves,
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We ought (as we are sinners) to make it our first request to God Almighty in the words of our Beggar in the Gospel, Domine, ut videam; Lord that I may see.
We ought (as we Are Sinners) to make it our First request to God Almighty in the words of our Beggar in the Gospel, Domine, ut videam; Lord that I may see.
Cure then my Heart of its Insensibility, and suffer me no longer to remain Cold and Indifferent, sinning on unconcernedly without the least remorse of Conscience,
Cure then my Heart of its Insensibility, and suffer me no longer to remain Cold and Indifferent, sinning on unconcernedly without the least remorse of Conscience,
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whose Thoughts I shall follow in the sequel of this Discourse, Who is then this Beggar, that calls on Christ with a loud voice, to be Cur'd of his Interiour Blindness? Quis est, qui clamat ad Christum, ut pellatur interior caecitas, transeunte Christo, He answereth himself, Clamat ad Christum, qui spernit saeculi voluptates;
whose Thoughts I shall follow in the sequel of this Discourse, Who is then this Beggar, that calls on christ with a loud voice, to be Cured of his Interior Blindness? Quis est, qui Proclaim ad Christ, ut pellatur interior caecitas, transeunte Christ, He Answers himself, Proclaim ad Christ, qui spernit Saeculi pleasures;
that Sinner finally calleth aloud on Christ, who Witnesseth not by his bare Discourses only, but by the manner of his Life, That the World is truly Crucified to Him, and He to the World.
that Sinner finally calls aloud on christ, who Witnesseth not by his bore Discourses only, but by the manner of his Life, That the World is truly crucified to Him, and He to the World.
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This Heroick Action, (and Heroick it is indeed, to gain a victory over Flesh and Blood) this Heroick Action of true Christian Courage speaks strongly in the Favour of a Sinner to Jesus Christ;
This Heroic Actium, (and Heroic it is indeed, to gain a victory over Flesh and Blood) this Heroic Actium of true Christian Courage speaks strongly in the Favour of a Sinner to jesus christ;
How strong a Call then, and how forcible in the Ears of Jesus Christ is a Christian like renouncing of those Worldly Enjoyments, our Passions for which hath prov'd the occasion of our Blindness!
How strong a Call then, and how forcible in the Ears of jesus christ is a Christian like renouncing of those Worldly Enjoyments, our Passion for which hath proved the occasion of our Blindness!
Clamat ad Christum, qui dispergit, & dat pauperibus ▪ A third call also (with S. Austin) is of a Sinner whose Life is truly Crucified to the World, and the World to it.
Proclaim ad Christ, qui dispergit, & that pauperibus ▪ A third call also (with S. Austin) is of a Sinner whose Life is truly crucified to the World, and the World to it.
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VVhen two are fasten'd upon the same Cross, they necessarily must turn their backs, the one to th' other ▪ This ought to be the practice of a Christian, in his Reciprocal Crucifixion with the VVorld.
When two Are fastened upon the same Cross, they necessarily must turn their backs, the one to the other ▪ This ought to be the practice of a Christian, in his Reciprocal Crucifixion with the World.
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Such Christian-like performances are, according to the reflection of the Great S. Austin, so many loud and sounding Voices, with which our Lives do call on God,
Such Christianlike performances Are, according to the reflection of the Great S. Austin, so many loud and sounding Voices, with which our Lives do call on God,
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and by them commanded to be silent. Et qui praeibant, increpabant eum ut taceret: And those who went before, rebuked him, that he should hold his Peace.
and by them commanded to be silent. Et qui praeibant, increpabant Eum ut taceret: And those who went before, rebuked him, that he should hold his Peace.
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No sooner doth the Sinner begin to enter Seriously upon a change of Life, to deny himself those Hurtful Liberties which before he took, to withdraw himself carefully from the occasions of sin:
No sooner does the Sinner begin to enter Seriously upon a change of Life, to deny himself those Hurtful Liberties which before he took, to withdraw himself carefully from the occasions of since:
still she sleeps away unconcernedly the better part of her precious hours (every moment of which might gain her an Eternity;) or she Dreams them away waking upon new Garbs and Fashions:
still she sleeps away unconcernedly the better part of her precious hours (every moment of which might gain her an Eternity;) or she Dreams them away waking upon new Garbs and Fashions:
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So on the other side, it objects the apparent Difficulties which occur to us in the Exercise of Virtue, to deter and fright us, It makes a change of Life appear a thing impracticable by Flesh and Blood:
So on the other side, it objects the apparent Difficulties which occur to us in the Exercise of Virtue, to deter and fright us, It makes a change of Life appear a thing impracticable by Flesh and Blood:
We may properly apply to this Subject the Words of the Learned Moralist Seneca, which he himself made use of writing to his Friend, To Arm him with Courage against the Fears of Death Tolle (said he, Addressing himself to Death without the shew of Fear) Tolle istam pompam, sub qua lates & stultos territas, mors es; quam nuper servus meus, quam ancilla contempsit!
We may properly apply to this Subject the Words of the Learned Moralist Senecca, which he himself made use of writing to his Friend, To Arm him with Courage against the Fears of Death Take (said he, Addressing himself to Death without the show of fear) Take istam Pompam, sub qua lates & stultos territas, mors es; quam nuper servus meus, quam ancilla contempsit!
Take, take away that frightful shew, with which thou appearest to scar Fools; Remove those Sables, cover that Earthly Paleness, dry up those Tears of Relations and Friends!
Take, take away that frightful show, with which thou appearest to scar Fools; Remove those Sables, cover that Earthly Paleness, dry up those Tears of Relations and Friends!
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Penitentia es; Thou art but Penance: A Life, this ignorant Plough-man, that tender Girl have passed through with Courage, and are Crowned for it, Et tu non poteris quod isti & istae? And cannot you do like these and these? Know you no better things than that vile Peasant? Own you your self to have a lesser Heart than that poor Girl? And shall these snatch ▪ from you the Kingdom of Heaven? Take, (Convert!) take this Thought to heart!
Penitentia es; Thou art but Penance: A Life, this ignorant Ploughman, that tender Girl have passed through with Courage, and Are Crowned for it, Et tu non poteris quod Isti & Istae? And cannot you do like these and these? Know you no better things than that vile Peasant? Own you your self to have a lesser Heart than that poor Girl? And shall these snatch ▪ from you the Kingdom of Heaven? Take, (Convert!) take this Thought to heart!
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as the surest means of surmounting those Difficulties, which are often objected to us by Flesh and Blood, to deter us from the Accomplishment and Perfection of them: Perfectio boni operis perseverantia est.
as the Surest means of surmounting those Difficulties, which Are often objected to us by Flesh and Blood, to deter us from the Accomplishment and Perfection of them: Perfection boni operis perseverantia est.
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when the Birds descended to disturb him in it, Abraham (as we read in the Book of Genesis,) had prepar'd the Flesh of certain Victims clean and neat, to offer them in Holocaust to God Almighty:
when the Birds descended to disturb him in it, Abraham (as we read in the Book of Genesis,) had prepared the Flesh of certain Victims clean and neat, to offer them in Holocaust to God Almighty:
But whilst he was occupy'd in this Religious Care, Descenderunt Volucres super cadavera: Certain unclean and hungry Birds of Prey, (drawn thither peradventure by the scent of the Bodies,) came fluttering about him, attempting with their durty Beaks and Tallons upon those Sacred Limbs designed by him for the Holocaust. What did that Holy Patriarch in this Distraction? In this disturbance of his Devotions? Abigebat eas; He drove them unconcernedly away.
But while he was occupied in this Religious Care, Descenderunt Volucres super Cadavera: Certain unclean and hungry Birds of Prey, (drawn thither Peradventure by the scent of the Bodies,) Come fluttering about him, attempting with their dirty Beaks and Talons upon those Sacred Limbs designed by him for the Holocaust. What did that Holy Patriarch in this Distraction? In this disturbance of his Devotions? Abigebat eas; He drove them unconcernedly away.
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These are the Temptations of their past Life, which often return in their Devotions, attempting to Pollute the Purity of this new Victim with unclean Thoughts;
These Are the Temptations of their past Life, which often return in their Devotions, attempting to Pollute the Purity of this new Victim with unclean Thoughts;
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These, Christians, are the weighty Reflections that offer themselves to our most Serious Thoughts upon the Moral Examination of this Text. The Corporal Blindness of that Poor Beggar represents to us the Spiritual Blindness of a Soul in Sin. Which Blindness, (if we form a right Conceit of it) is so deplorable in regard of sinful Christians, who have their understanding open'd by the Light of Faith,
These, Christians, Are the weighty Reflections that offer themselves to our most Serious Thoughts upon the Moral Examination of this Text. The Corporal Blindness of that Poor Beggar represents to us the Spiritual Blindness of a Soul in Sin. Which Blindness, (if we from a right Conceit of it) is so deplorable in regard of sinful Christians, who have their understanding opened by the Light of Faith,
Apertis oculis nihil vident. Those indeed amongst us who are desirous to have their Eye-sight clear'd, to discover their own Nakedness, (such a Discovery being a principal Disposition to a true Conversion;) have also a method given them by our Blind Beggar,
Apertis oculis nihil vident. Those indeed among us who Are desirous to have their Eyesight cleared, to discover their own Nakedness, (such a Discovery being a principal Disposition to a true Conversion;) have also a method given them by our Blind Beggar,
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The Beggar heard himself Rebuked by the Multitude, and commanded to hold his Peace, Increpabant eum ut taceret. The same rough usage must we expect from the Temptations of the World and VVorldly Livers, whose malitious endeavours are to retard our Progress in the way of Virtue.
The Beggar herd himself Rebuked by the Multitude, and commanded to hold his Peace, Increpabant Eum ut taceret. The same rough usage must we expect from the Temptations of the World and Worldly Livers, whose malicious endeavours Are to retard our Progress in the Way of Virtue.
Purify our Souls from Sin, and render them capable of beholding that Invisible Being, which is only the Object of a clean Heart. That arriving to the right knowledge of Thee in quality of our last End, and chiefest Good, we may Love Thee, Praise Thee, and Enjoy Thee for Ever. Amen. FINIS.
Purify our Souls from since, and render them capable of beholding that Invisible Being, which is only the Object of a clean Heart. That arriving to the right knowledge of Thee in quality of our last End, and chiefest Good, we may Love Thee, Praise Thee, and Enjoy Thee for Ever. Amen. FINIS.
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