The fourth sermon preach'd before the King and Queen in Their Majesties chappel at St. James's on Newyears-day, 1685/6 / by the reverend father, dom. Ph. Ellis ...
The Fourth SERMON Preach'd before THEIR MAJESTIES, On Newyears-day, 1685 / 6. Postquam consummati sunt dies octo, ut circumcideretur puer, vocatum est nomen ejus JESUS. Luc. 2.21. When eight days were accomplished, for the circumcising of the child, his name was called JESƲS.
The Fourth SERMON Preached before THEIR MAJESTIES, On new year's day, 1685 / 6. Postquam consummati sunt dies Octo, ut circumcideretur puer, vocatum est Nome His JESUS. Luke 2.21. When eight days were accomplished, for the circumcising of the child, his name was called JESƲS.
and set down, as it were, in the Minutes, the more remarkable Circumstances of our Saviour's Nativity, his painful Journey to Bethlehem, the more afflicting Rejection when he arriv'd there, his still more stupendious condescending to be born in a Stable,
and Set down, as it were, in the Minutes, the more remarkable circumstances of our Saviour's Nativity, his painful Journey to Bethlehem, the more afflicting Rejection when he arrived there, his still more stupendious condescending to be born in a Stable,
and what surpasses all the rest (according to the Measures of Humane Prudence) his Manifesting and Revealing himself in the first place to the meanest and most contemptible sort of Mankind, inviting poor Shepherds to adore him,
and what Surpasses all the rest (according to the Measures of Humane Prudence) his Manifesting and Revealing himself in the First place to the Meanest and most contemptible sort of Mankind, inviting poor Shepherd's to adore him,
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and inspiring them to become his first Evangelists: The Holy Penman, I say, of this History, having by such Degrees wrought up our Imaginations to so high a Point, seems as tho' he wou'd leave us there, leave our suspended Minds to contemplate this great Vision, leave us full of Wonder and Amazement,
and inspiring them to become his First Evangelists: The Holy Penman, I say, of this History, having by such Degrees wrought up our Imaginations to so high a Point, seems as though he would leave us there, leave our suspended Minds to contemplate this great Vision, leave us full of Wonder and Amazement,
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But the Continuance of his Narration, which is the Subject before us, renders all these complicated Miracles but Seven days wonder; for, When the eighth day was come, that the child should be circumcised, his name was call'd JESƲS.
But the Continuance of his Narration, which is the Subject before us, renders all these complicated Miracles but Seven days wonder; for, When the eighth day was come, that the child should be circumcised, his name was called JESƲS.
a wonderful Dispensation of the Eternal Father, inflicting upon his Beloved Son the Punishment due only to the Rebellious Slave; a wonderful Severity of the Blessed Infant upon himself, voluntarily submitting to the Rigour of the Law, which he had never violated,
a wondered Dispensation of the Eternal Father, inflicting upon his beloved Son the Punishment due only to the Rebellious Slave; a wondered Severity of the Blessed Infant upon himself, voluntarily submitting to the Rigour of the Law, which he had never violated,
But Oh! the more then Heroical Courage of his most tender Mother, assisting at this Bloody Ceremony, without a Sigh, without a Tear, excepting those which by necessity gush'd at the same instant from her Heart, and from his Wounds;
But Oh! the more then Heroical Courage of his most tender Mother, assisting At this Bloody Ceremony, without a Sighs, without a Tear, excepting those which by necessity gushed At the same instant from her Heart, and from his Wounds;
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That the Child was Circumcised, is a Miracle of Humility, exceeding that of being born in a Stable, that he takes upon him the mark of a Sinner, is more than assuming the form of Man;
That the Child was Circumcised, is a Miracle of Humility, exceeding that of being born in a Stable, that he Takes upon him the mark of a Sinner, is more than assuming the from of Man;
but while he makes light to spring out of darkness, and with the black Characters of Death, forms the bright name of JESƲS, while from under the Cloud,
but while he makes Light to spring out of darkness, and with the black Characters of Death, forms the bright name of JESƲS, while from under the Cloud,
so Lovely in his Sufferings, so Charming in the Vermilion of his own Blood, (Dilectus meus candidus, & rubicundus,) so Amiable under the goring Knife, a Suffering Infant,
so Lovely in his Sufferings, so Charming in the Vermilion of his own Blood, (Beloved meus Candidus, & Ruddy,) so Amiable under the goring Knife, a Suffering Infant,
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and do you still exspect they shou'd be the Subject of my Discourse, and of your Attention? No Christian, I can only lead you to the Stable, which is now become an Altar, where the Lamb of God lies bleeding for your Sins, that is by your Hands;
and do you still expect they should be the Subject of my Discourse, and of your Attention? No Christian, I can only led you to the Stable, which is now become an Altar, where the Lamb of God lies bleeding for your Sins, that is by your Hands;
I only ascend the Chair to imitate that Orator, who carried the bloody Garment of Caesar into the Pulpit, I come only to shew you the Pretious Blood shed this Day, in the Circumcision,
I only ascend the Chair to imitate that Orator, who carried the bloody Garment of Caesar into the Pulpit, I come only to show you the Precious Blood shed this Day, in the Circumcision,
but the Blood of a JESƲS, a name above all names, that comprehends all the most endearing Epithets, that comprises all the terms of Allegiance, of Friendship, of Love, of Honour, and is a Sermon in a Word.
but the Blood of a JESƲS, a name above all names, that comprehends all the most endearing Epithets, that comprises all the terms of Allegiance, of Friendship, of Love, of Honour, and is a Sermon in a Word.
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And may the cries of this Blood (for that too has its Voice, if your Ears are Circumcised to hear it ) drown my Words, for it speaks (says the Apostle) better things then that of Abel:
And may the cries of this Blood (for that too has its Voice, if your Ears Are Circumcised to hear it) drown my Words, for it speaks (Says the Apostle) better things then that of Abel:
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and which my Mouth cannot pronounce (according to the Apostle) to your Instruction, Nisi in Spiritu Sancto, unless the Holy Ghost give motion to my Lips, force to my Words, and efficacy to my Doctrine;
and which my Mouth cannot pronounce (according to the Apostle) to your Instruction, Nisi in Spiritu Sancto, unless the Holy Ghost give motion to my Lips, force to my Words, and efficacy to my Doctrine;
altho' when we contemplate his supernatural Works, Nature ought to be silent, and Reason plunge it self into an O altitudo! O the depth of the riches, both of the Wisdom and Knowledge of God! and joyfully despair of finding out the Sense of our Lord, or reducing within the narrow compass of an Humane Mind, the Operations of an illimited Power, (which are not the Subject of a curious Disquisition,
although when we contemplate his supernatural Works, Nature ought to be silent, and Reason plunge it self into an O altitudo! O the depth of the riches, both of the Wisdom and Knowledge of God! and joyfully despair of finding out the Sense of our Lord, or reducing within the narrow compass of an Humane Mind, the Operations of an illimited Power, (which Are not the Subject of a curious Disquisition,
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but of an humble Belief;) yet as far as a Created Understanding can dive into the great Arcanum, and secret Conduct of the riches of that Wisdom in the Work of our Redemption, the Holy Fathers observe, that in it the Son of God proposed to himself two excellent Methods, corresponding to our double Necessity.
but of an humble Belief;) yet as Far as a Created Understanding can dive into the great Arcanum, and secret Conduct of the riches of that Wisdom in the Work of our Redemption, the Holy Father's observe, that in it the Son of God proposed to himself two excellent Methods, corresponding to our double Necessity.
The one, by putting himself in such a condition as might qualify him to deliver us from a Sovereign Evil, to which we became obnoxious by the Apostacy of our First Parent:
The one, by putting himself in such a condition as might qualify him to deliver us from a Sovereign Evil, to which we became obnoxious by the Apostasy of our First Parent:
The other, by assuming such a capacity as might restore us to the forfeited possession of a Sovereign Good. This cou'd not be performed according to the rigour of Justice,
The other, by assuming such a capacity as might restore us to the forfeited possession of a Sovereign Good. This could not be performed according to the rigour of justice,
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as it was enacted by the Law of Circumcision, which is my second Point, and which merited to him the glorious Name of JESƲS; a double Subject of your Royal Patience, and Favourable Attention.
as it was enacted by the Law of Circumcision, which is my second Point, and which merited to him the glorious Name of JESƲS; a double Subject of your Royal Patience, and Favourable Attention.
For it is impossible that a God whose Nature is Goodness, and whose Works are perfect, shou'd create us with such an Aversion to Good, such a Propension to Evil,
For it is impossible that a God whose Nature is goodness, and whose Works Are perfect, should create us with such an Aversion to Good, such a Propension to Evil,
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Wherefore, all those Instances which prove us miserable, demonstrate that we are Criminal; for nothing cou'd défeat the Merciful Purposes of the Divine Will, but the voluntary abuse of our own Liberty, which first sets us in opposition to God,
Wherefore, all those Instances which prove us miserable, demonstrate that we Are Criminal; for nothing could défeat the Merciful Purposes of the Divine Will, but the voluntary abuse of our own Liberty, which First sets us in opposition to God,
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and then introduce us into the joy of our Master. Now since both those Divine Qualifications, the Reconciling and the Meritorious Property, are essential to,
and then introduce us into the joy of our Master. Now since both those Divine Qualifications, the Reconciling and the Meritorious Property, Are essential to,
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and inseparable from the Person of a Saviour; it evidently follows, That no one could deserve that Style, who did not unite in himself the Perfection of the Divine Nature,
and inseparable from the Person of a Saviour; it evidently follows, That not one could deserve that Style, who did not unite in himself the Perfection of the Divine Nature,
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He was to be Man, the Rules of Justice requiring, that the Nature which contracted the Debt shou'd pay it, that the Satisfaction shou'd issue from the Principle which had committed the Offence:
He was to be Man, the Rules of justice requiring, that the Nature which contracted the Debt should pay it, that the Satisfaction should issue from the Principle which had committed the Offence:
But upon the same account that he was to be Man, he was not to be a Sinner; for how can one Criminal justifie another? How can a Prisoner, loaden with Irons, enlarge his Fellows? How cou'd one that was already the Object of the Divine Hatred,
But upon the same account that he was to be Man, he was not to be a Sinner; for how can one Criminal justify Another? How can a Prisoner, loaded with Irons, enlarge his Fellows? How could one that was already the Object of the Divine Hatred,
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He must therefore be Innocent, and Exempt from that Hereditary Stain which is in-born to every one, that after the ordinary manner descends from the Mass of Corrupted Nature:
He must Therefore be Innocent, and Exempt from that Hereditary Stain which is inborn to every one, that After the ordinary manner descends from the Mass of Corrupted Nature:
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But since he was to be Man of the same Stock which contracted the Stain, he was to be born of a Woman; but because Man innocent, he was to be born of a Virgin, pure and unspotted,
But since he was to be Man of the same Stock which contracted the Stain, he was to be born of a Woman; but Because Man innocent, he was to be born of a Virgae, pure and unspotted,
but no less then Treason and Rebellion deserve, an Infinite Punishment; Infinite, I say, not in reference to the Punishment consider'd in its own nature;
but no less then Treason and Rebellion deserve, an Infinite Punishment; Infinite, I say, not in Referente to the Punishment considered in its own nature;
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Infinite therefore it must be as to its Duration, that is, Eternal, corresponding to Sin, which is of an Infinite Malignity, not in its own nature, being the Action,
Infinite Therefore it must be as to its Duration, that is, Eternal, corresponding to since, which is of an Infinite Malignity, not in its own nature, being the Actium,
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Wherefore no less then the Person of God, in Union with the Nature of Man, cou'd expiate the Crime of Man against an offended God. Such is JESUS CHRIST;
Wherefore no less then the Person of God, in union with the Nature of Man, could expiate the Crime of Man against an offended God. Such is JESUS CHRIST;
and my Second Point will shew, that the Score of Love is longer then that of Sin, and that the Circumcision was but the first Line, the beginning of the one which might have been the full Payment and Period of the other.
and my Second Point will show, that the Score of Love is longer then that of since, and that the Circumcision was but the First Line, the beginning of the one which might have been the full Payment and Period of the other.
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for that which has no Being, can have no Name. But since JESUS receiv'd the Style of a Saviour, before he assum'd the Nature of Man, we learn from the same Father, that it flow'd from his Eternity,
for that which has no Being, can have no Name. But since JESUS received the Style of a Saviour, before he assumed the Nature of Man, we Learn from the same Father, that it flowed from his Eternity,
But then what Relation between this Glorious Title, and the Ignominious Badge of a Sinner? Was the Circumcision such a necessary Circumstance, that from the Date of that Penal Ceremony, that Mark of Servitude, he shou'd Calculate the Beginning of his Reign? Was Subjection to the Law the properest Matter to instance in the first Act of his Sovereignty? or the Dying his Purple in his own Blood, a Demonstration that he was the Prince of Peace? In fine, What had a JESUS to do with Circumcision? or what had Circumcision to efface in a JESUS?
But then what Relation between this Glorious Title, and the Ignominious Badge of a Sinner? Was the Circumcision such a necessary Circumstance, that from the Date of that Penal Ceremony, that Mark of Servitude, he should Calculate the Beginning of his Reign? Was Subjection to the Law the properest Matter to instance in the First Act of his Sovereignty? or the Dying his Purple in his own Blood, a Demonstration that he was the Prince of Peace? In fine, What had a JESUS to do with Circumcision? or what had Circumcision to efface in a JESUS?
I am not ignorant that Circumcision was to the Jew, what Baptism is to the Christian, and the Means of taking off Original Sin from all the Male-kind descended of Abraham, with whom that Covenant was made.
I am not ignorant that Circumcision was to the Jew, what Baptism is to the Christian, and the Means of taking off Original since from all the male-kind descended of Abraham, with whom that Covenant was made.
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But Princes are not subject to the Laws they make, farther then their great Prudence judges it expedient to condescend to the Infirmity of the Subject.
But Princes Are not Subject to the Laws they make, farther then their great Prudence judges it expedient to condescend to the Infirmity of the Subject.
Here I begin to see Light, and to discover the admirable Methods of the Divine Wisdom in the Oeconomy of our Redemption, mixing and (as I may say) confounding the Power of the Divine Nature with the Weakness of the Humane, to express the otherwise Incomprehensible Union of the Two Natures in the Person of JESUS.
Here I begin to see Light, and to discover the admirable Methods of the Divine Wisdom in the Oeconomy of our Redemption, mixing and (as I may say) confounding the Power of the Divine Nature with the Weakness of the Humane, to express the otherwise Incomprehensible union of the Two Nature's in the Person of JESUS.
For this very Reason the Glorious Name of JESUS is joyn'd with the Pain and Ignominy of the Circumcision, the Style of a God with the Character of a Sinner, that while the afflicting Ceremony speaks him true Man, the Name of Saviour may proclaim him true God,
For this very Reason the Glorious Name of JESUS is joined with the Pain and Ignominy of the Circumcision, the Style of a God with the Character of a Sinner, that while the afflicting Ceremony speaks him true Man, the Name of Saviour may proclaim him true God,
had he pleaded his Exemption as innocent, he wou'd have rent the Vail before the proper time, and laid open the Mystery, a seculis absconditum, which was to be hidden from the World till his last expiring on the Cross:
had he pleaded his Exemption as innocent, he would have rend the vail before the proper time, and laid open the Mystery, a seculis absconditum, which was to be hidden from the World till his last expiring on the Cross:
Had he over-ruled the Law by his absolute Authority, he wou'd not have acted consequently to his Commission, which was not to annul, but to fulfil it, not to vacate,
Had he overruled the Law by his absolute authority, he would not have acted consequently to his Commission, which was not to annul, but to fulfil it, not to vacate,
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but to improve the Shadow into the Substance, the Figure into the Reality, the Corporal Circumcision into the Spiritual, the Law of Severity into that of Mercy, a heavy Yoke into a light Burthen, the Laver of Blood into the Baptismal Ablution,
but to improve the Shadow into the Substance, the Figure into the Reality, the Corporal Circumcision into the Spiritual, the Law of Severity into that of Mercy, a heavy Yoke into a Light Burden, the Laver of Blood into the Baptismal Ablution,
and by a Stratagem of Love he converts the Stable into a Calvary, the Manger into an Altar, the Circumcision into Crucifixion, writing himself a JESUS in the Characters of his own Flesh,
and by a Stratagem of Love he converts the Stable into a Calvary, the Manger into an Altar, the Circumcision into Crucifixion, writing himself a JESUS in the Characters of his own Flesh,
But to leave a Stock for Multiplication, for the matter of a greater Suffering, and a more copious effusion, he makes the Wounding Knife only a Prelude to the gauling Scourge, to the piercing Nails,
But to leave a Stock for Multiplication, for the matter of a greater Suffering, and a more copious effusion, he makes the Wounding Knife only a Prelude to the gauling Scourge, to the piercing Nails,
Jerusalem shou'd one Day see rejected in the prime of his Life, and Glories; and at last, Extra portam passum, once more suffering without the Gates. Et nunc filiae Jerusalem egredimini.
Jerusalem should one Day see rejected in the prime of his Life, and Glories; and At last, Extra portam passum, once more suffering without the Gates. Et nunc Filial Jerusalem Go out.
Egredimini, draw all your Soul into your Eye, and behold your Beloved in the first dawning of his Life, lying upon the brink of Death, struggling for that little Breath he had scarcely receiv'd,
Go out, draw all your Soul into your Eye, and behold your beloved in the First dawning of his Life, lying upon the brink of Death, struggling for that little Breath he had scarcely received,
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Semivivo relicto, and half dead, they walk away as if they had no hand in the Parricide, They wipe their Mouths, and cry, What have we done? Egredimini, and will no body come forth? Will no pious Samaritan make a halt? Will no one turn from his wicked Courses,
Semivivo relicto, and half dead, they walk away as if they had no hand in the Parricide, They wipe their Mouths, and cry, What have we done? Go out, and will no body come forth? Will no pious Samaritan make a halt? Will not one turn from his wicked Courses,
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or step aside out of the Paths of Sin, to bind up his Wounds, to wipe off his Tears, to assuage his Pains? Will no body pursue the Assassins? Will no body feise the Guilty Hands? When any unfortunate Accident befals a Child of yours, the House is presently in an Uproar, your Closets fly open, your Cabinets are rifled, every Hand is fill'd with Cordials,
or step aside out of the Paths of since, to bind up his Wounds, to wipe off his Tears, to assuage his Pains? Will no body pursue the Assassins? Will no body feise the Guilty Hands? When any unfortunate Accident befalls a Child of yours, the House is presently in an Uproar, your Closets fly open, your Cabinets Are rifled, every Hand is filled with Cordials,
This unnatural Cruelty of yours opens his Wounds afresh, and the Lamb that was slain from the beginning of the World, thro' your want of Charity and Compassion to his and your own Fellow-Members, will bleed to the end of it.
This unnatural Cruelty of yours Opens his Wounds afresh, and the Lamb that was slave from the beginning of the World, through your want of Charity and Compassion to his and your own Fellow members, will bleed to the end of it.
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but even a Servant of yours, half so outragiously, all the Neighbourhood wou'd be rais'd against him, Vengeance wou'd overtake him as swift as Lightning,
but even a Servant of yours, half so outrageously, all the Neighbourhood would be raised against him, Vengeance would overtake him as swift as Lightning,
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And what can be the reason of this Insensibility, but that you are all Complices in the Crime? And for a Proof, Manus vestrae plenae sunt sanguine, Your hands are still full of his blood. For while you persecute the Godly,
And what can be the reason of this Insensibility, but that you Are all Accomplices in the Crime? And for a Proof, Manus Vestrae plenae sunt sanguine, Your hands Are still full of his blood. For while you persecute the Godly,
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and set an Edge upon your Passions, you shed the Blood of JESƲS, but shed it in vain, not to make the Price of your Redemption, as in this Days Solemnity;
and Set an Edge upon your Passion, you shed the Blood of JESƲS, but shed it in vain, not to make the Price of your Redemption, as in this Days Solemnity;
For it is a First Principle in Christian Divinity, and an unquestionable Point of our Religion, That as nothing cou'd draw the Son of God out of the Bosom of his Father into this Vale of Tears, beside the Redemption of Mankind;
For it is a First Principle in Christian Divinity, and an unquestionable Point of our Religion, That as nothing could draw the Son of God out of the Bosom of his Father into this Vale of Tears, beside the Redemption of Mankind;
We look upon the Annual Revolution of this Solemnity as a meer Ceremony; We keep it too, but as the Heathens did their Newyears-day, to Consecrate their Vices.
We look upon the Annual Revolution of this Solemnity as a mere Ceremony; We keep it too, but as the heathens did their new year's day, to Consecrate their Vices.
when a sense of Gratitude oblig'd them to enter into themselves, to withdraw into their Closets, to spend this Day in Prayer, to shew they interess'd themselves in the Sufferings of a JESƲS, and hop'd to reap the Fruit of this Blessed Effusion:
when a sense of Gratitude obliged them to enter into themselves, to withdraw into their Closets, to spend this Day in Prayer, to show they interessed themselves in the Sufferings of a JESƲS, and hoped to reap the Fruit of this Blessed Effusion:
to circumcise every Concupiscence, to pass the Razor over every Superfluity, and, in fine, to conform to the Example of this Day, to Consecrate your tenderest Infancy to Mortification, to seal up the Fountain of Corruption,
to circumcise every Concupiscence, to pass the Razor over every Superfluity, and, in fine, to conform to the Exampl of this Day, to Consecrate your Tenderest Infancy to Mortification, to seal up the Fountain of Corruption,
for if Circumcision must make way for the name of JESƲS, Suffering must merit the name of Christian; If it behoved Christ to suffer before he cou'd arrive to that Glory;
for if Circumcision must make Way for the name of JESƲS, Suffering must merit the name of Christian; If it behooved christ to suffer before he could arrive to that Glory;
what an irrational fondness is it to promise your selves the End without embracing the Means? If Humility be only Crown'd, what reward must Presumption expect? If Innocence be treated so severely, what Punishment is reserv'd for the Impenitent Sinner? If Christ submitted to the rigour of the Law, what Torments do's the Christian deserve, who feigns Labour in the Precepts of the Gospel, who repines at the easie Yoke, and shakes off the light Burthen, who applies to every Commandment of God,
what an irrational fondness is it to promise your selves the End without embracing the Means? If Humility be only Crowned, what reward must Presumption expect? If Innocence be treated so severely, what Punishment is reserved for the Impenitent Sinner? If christ submitted to the rigour of the Law, what Torments do's the Christian deserve, who feigns Labour in the Precepts of the Gospel, who repines At the easy Yoke, and shakes off the Light Burden, who Applies to every Commandment of God,
But these (O Blessed JESU) were the Corruptions of the Old Man, the Excesses of the Old Year: But since thou, O Second Adam, hast vouchsafed by thy Pretious Blood to wash off the reproach of Egypt from us, O Divine Infant, to sanctifie the first Period and Entry of the New-born Year, we resolve to desist from our ancient Practices, to change our ancient Courses;
But these (Oh Blessed JESU) were the Corruptions of the Old Man, the Excesses of the Old Year: But since thou, Oh Second Adam, hast vouchsafed by thy Precious Blood to wash off the reproach of Egypt from us, Oh Divine Infant, to sanctify the First Period and Entry of the Newborn Year, we resolve to desist from our ancient Practices, to change our ancient Courses;
A hearty Sorrow for the Offences of the Old Year, and a firm Purpose of Amendment for the New, is all the Return we can make thee for the inestimable Present of this Day.
A hearty Sorrow for the Offences of the Old Year, and a firm Purpose of Amendment for the New, is all the Return we can make thee for the inestimable Present of this Day.
Ulp. & J. C. passim. Vid. D. Johnston of Government, cap. 19. Licet legibus soluti sumus, tamen secundum leges vivimus. Instit. quib. mod. Test. infirm.
Ulp & J. C. passim. Vid. D. Johnston of Government, cap. 19. Licet legibus Solutions sumus, tamen secundum leges vivimus. Institutio quib. mod. Test. infirm.
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