A SERMON Preach'd before her MAJESTY THE Queen Dowager On Christmas day, Anno 1686. LUKE 2. 15. Pastores loquebantur ad invicem, transeamus usque ad Bethlehem, & videamus hoc verbum quod factum est, quod Dominus ostendit nobis.
A SERMON Preached before her MAJESTY THE Queen Dowager On Christmas day, Anno 1686. LUKE 2. 15. Pastors loquebantur ad invicem, transeamus usque ad Bethlehem, & videamus hoc verbum quod factum est, quod Dominus ostendit nobis.
The Shepherds said one to another, Let us now go even to Bethlehem, and see this word which is made (or this thing which is come to pass,) which our Lord hath made known to us.
The Shepherd's said one to Another, Let us now go even to Bethlehem, and see this word which is made (or this thing which is come to pass,) which our Lord hath made known to us.
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and the Night was in the midst of her swift course, the Omnipotent Word of the Eternal Father descended from his Royal Throne, and took up his lodging in a Stable of Bethlehem. No sooner was he arrived there,
and the Night was in the midst of her swift course, the Omnipotent Word of the Eternal Father descended from his Royal Throne, and took up his lodging in a Stable of Bethlehem. No sooner was he arrived there,
but he presently dispatched an Angel to carry the news of his Birth to certain Shepherds, who were at that time keeping the watches of the night over their Flocks in the Fields adjoyning.
but he presently dispatched an Angel to carry the news of his Birth to certain Shepherd's, who were At that time keeping the watches of the night over their Flocks in the Fields adjoining.
The Messenger, to shew that he was the Minister of the Sun of Justice, clothed himself with a glittering Robe of Light, and so great was the Brightness which enlightned the place, that the Gospel calls it, Claritas Dei, the Brightness of God; and those words of David may be said to have been then literally fulfilled, Nox sicut dies illuminabitur, that the Night should be as light as the Day.
The Messenger, to show that he was the Minister of the Sun of justice, clothed himself with a glittering Robe of Light, and so great was the Brightness which enlightened the place, that the Gospel calls it, Claritas Dei, the Brightness of God; and those words of David may be said to have been then literally fulfilled, Nox sicut dies illuminabitur, that the Night should be as Light as the Day.
and behold thee in the Diadem with which thy Virgin-mother Crown'd thee in the day of thy Espousals in her purest Womb? And must a Manger be thy Cradle? O Treasure of Heaven!
and behold thee in the Diadem with which thy Virgin mother Crowned thee in the day of thy Espousals in her Purest Womb? And must a Manger be thy Cradle? Oh Treasure of Heaven!
who would have sought for thee in a little Hay or Straw? Who would have thought to have found thee in a Manger of Beasts? Surely the Shepherds, who were terrified with the Light, must have been much more surprized with the seeming disproportion of the Sign, had not a multitude of the Heavenly Host presently joyned themselves with the Angel, praising God,
who would have sought for thee in a little Hay or Straw? Who would have Thought to have found thee in a Manger of Beasts? Surely the Shepherd's, who were terrified with the Light, must have been much more surprised with the seeming disproportion of the Signen, had not a multitude of the Heavenly Host presently joined themselves with the Angel, praising God,
With this Canticle of Joy the Angels return'd into their former Heaven above, and where may we think were the Shepherds Souls ▪ but in the new Heaven below in the Stable of Bethlehem; and that their Bodies might be there too, to pay a double homage to this New-born King, Loquebantur ad invicem, They said one to another, Let us now go even to Bethlehem,
With this Canticle of Joy the Angels returned into their former Heaven above, and where may we think were the Shepherd's Souls ▪ but in the new Heaven below in the Stable of Bethlehem; and that their Bodies might be there too, to pay a double homage to this Newborn King, Loquebantur ad invicem, They said one to Another, Let us now go even to Bethlehem,
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But give me leave, devout Shepherds, to ask you, whither away so fast? Were not you keeping the watches of the Night over your Flocks? And will you now leave them in the open Fields? Are you not afraid, that they may go astray in your absence,
But give me leave, devout Shepherd's, to ask you, whither away so fast? Were not you keeping the watches of the Night over your Flocks? And will you now leave them in the open Fields? are you not afraid, that they may go astray in your absence,
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But have you forgotten what hapned of old to another of your Profession, when God appearing to him in the Bush, he said as you do now, I will go and see this great Sight? Have you forgotten, I say,
But have you forgotten what happened of old to Another of your Profession, when God appearing to him in the Bush, he said as you do now, I will go and see this great Sighed? Have you forgotten, I say,
and how he turned away his Face, that he might not see? And are you not afraid to meet with the same prohibition he did? Nothing less. The Scene is now changed.
and how he turned away his Face, that he might not see? And Are you not afraid to meet with the same prohibition he did? Nothing less. The Scene is now changed.
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They went therefore with haste, and being admitted by the Sacred Virgin, (whose leave no doubt they would ask) to see and adore their New-born Saviour, the Evangelist says, That they returned glorifying and praising God for all that they had heard and seen,
They went Therefore with haste, and being admitted by the Sacred Virgae, (whose leave no doubt they would ask) to see and adore their Newborn Saviour, the Evangelist Says, That they returned glorifying and praising God for all that they had herd and seen,
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What I have made choice of for the Subject of your present Entertainment, is the Pious Resolution of the Shepherds to go to Bethlehem. That we may enter with like Devotion into the consideration of this Great Mystery,
What I have made choice of for the Subject of your present Entertainment, is the Pious Resolution of the Shepherd's to go to Bethlehem. That we may enter with like Devotion into the consideration of this Great Mystery,
and return, as they did, glorifying and praising God for all we shall hear and see, let us instead of asking leave of the Virgin-Mother to visit the Manger, humbly beg her Intercession at the Throne of Grace, for a Blessing upon my Endeavours, saluting her with the words of the Angel, Ave Maria.
and return, as they did, glorifying and praising God for all we shall hear and see, let us instead of asking leave of the Virgin mother to visit the Manger, humbly beg her Intercession At the Throne of Grace, for a Blessing upon my Endeavours, saluting her with the words of the Angel, Have Maria.
'Tis the Opinion of St. Cyprian and others of the Fathers, that these Shepherds at the same time that the Angel made known unto them the Nativity of the Saviour of the World, the so long expected Messias, had their understandings illuminated by the Holy Ghost, to know and believe, that it was He of whom the Prophet Esay had foretold, that his name should be called Emmanuel, that is, God with us, and who should verifie those glorious Attributes given him by the same Prophet of Admirabilis, Deus, Fortis, Princeps Pacis, that is, of Wonderful, God, Mighty, and Prince of Peace.
It's the Opinion of Saint Cyprian and Others of the Father's, that these Shepherd's At the same time that the Angel made known unto them the Nativity of the Saviour of the World, the so long expected Messias, had their understandings illuminated by the Holy Ghost, to know and believe, that it was He of whom the Prophet Isaiah had foretold, that his name should be called Emmanuel, that is, God with us, and who should verify those glorious Attributes given him by the same Prophet of Admirabilis, Deus, Fortis, Princeps Pacis, that is, of Wondered, God, Mighty, and Prince of Peace.
And hence it is, that whereas the Words of my Text in the Original are capable of a double Translation, that is of being rendred in English, Let us see this Thing which is come to pass, or let us see this Word which is made, I have made choice of the latter with Venerable Bede, as more suitable to the Intention of the Shepherds,
And hence it is, that whereas the Words of my Text in the Original Are capable of a double translation, that is of being rendered in English, Let us see this Thing which is come to pass, or let us see this Word which is made, I have made choice of the latter with Venerable Bede, as more suitable to the Intention of the Shepherd's,
Devotion, as it denotes a particular Virtue, is defined by St. Thomas to be a Preparation or disposition of the Will, by which a man promptly and readily, tradit se, gives himself up,
Devotion, as it denotes a particular Virtue, is defined by Saint Thomas to be a Preparation or disposition of the Will, by which a man promptly and readily, tradit se, gives himself up,
but every Signification of his good pleasure is not a Command, 'tis manifest, that as the Perfection of Devotion on consists in a readiness to comply with both,
but every Signification of his good pleasure is not a Command, it's manifest, that as the Perfection of Devotion on consists in a readiness to comply with both,
The Angel, as you have heard, gave them a Sign, by which, if they would take the pains, they might find him, which was that they should find him wrapped in swadling-clothes, and laid in a manger.
The Angel, as you have herd, gave them a Signen, by which, if they would take the pains, they might find him, which was that they should find him wrapped in swaddling-clothes, and laid in a manger.
We do not read that the Angel said unto them, Ite Pastores, Go to Bethlehem; but only, Hoc vobis signum: This shall be to you a sign, and yet they presently resolv'd to go.
We do not read that the Angel said unto them, Item Pastors, Go to Bethlehem; but only, Hoc vobis signum: This shall be to you a Signen, and yet they presently resolved to go.
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The Angel in the Proclamation he made of Peace upon Earth, when he return'd to Heaven, sufficiently signified them to be men of good will, that is, as holy David describes such Persons, Men, whose Wills are in the Law of God: In lege Domini voluntas ejus:
The Angel in the Proclamation he made of Peace upon Earth, when he returned to Heaven, sufficiently signified them to be men of good will, that is, as holy David describes such Persons, Men, whose Wills Are in the Law of God: In lege Domini Voluntas His:
And where the Will and the Law are thus reciprocally in each other, in order to the Service of God, a Command serves but for a Sign, and a Sign becomes a Command.
And where the Will and the Law Are thus reciprocally in each other, in order to the Service of God, a Command serves but for a Signen, and a Signen becomes a Command.
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and therefore our Saviour, as the same St. Austin expounds his words, Matth. 5. 24. bids us to agree with this Adversary, that is, to conform our wills to his, quickly whilst we are in the way of this life,
and Therefore our Saviour, as the same Saint Austin expounds his words, Matthew 5. 24. bids us to agree with this Adversary, that is, to conform our wills to his, quickly while we Are in the Way of this life,
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lest at any time, (and we know not how soon) he deliver us to the Judge, and the Judge to the Officer, and we be cast into a Prison, from whence there shall be no delivery, till we have paid the uttermost farthing, Nihil sic adversatur peccantibus ac praeceptum Dei, Nothing so opposite to sinners as the Law of God;
lest At any time, (and we know not how soon) he deliver us to the Judge, and the Judge to the Officer, and we be cast into a Prison, from whence there shall be no delivery, till we have paid the uttermost farthing, Nihil sic adversatur peccantibus ac Precept Dei, Nothing so opposite to Sinners as the Law of God;
To those, it is a Rod of Iron, which compels them for fear not to do, what otherwise they would, Reges eos in virga ferrea, thou shalt rule them, (that is the Refractory) in a Rod of Iron.
To those, it is a Rod of Iron, which compels them for Fear not to do, what otherwise they would, Reges eos in virga Ferrea, thou shalt Rule them, (that is the Refractory) in a Rod of Iron.
In a word, such is the force of Love, that if it possess the Heart, that which is a Precept to the unjust and refractory, serves but for a Sign to men of Good Will. But this is not all.
In a word, such is the force of Love, that if it possess the Heart, that which is a Precept to the unjust and refractory, serves but for a Signen to men of Good Will. But this is not all.
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2. To men of Good Will a Sign becomes a Command. Their hearts like that of David are doubly ready, Paratum cor meum, Deus, Paratum cor meum, ready to do what God commands: And again, Ready to do what he signifies only to be his Good will and Pleasure.
2. To men of Good Will a Signen becomes a Command. Their hearts like that of David Are doubly ready, Paratum cor meum, Deus, Paratum cor meum, ready to do what God commands: And again, Ready to do what he signifies only to be his Good will and Pleasure.
And what is the Product of this Happy Union, but that the Will, as consider'd in the Law changes a Command into a Sign, because it performs it willingly;
And what is the Product of this Happy union, but that the Will, as considered in the Law changes a Command into a Signen, Because it performs it willingly;
and adore the New-born King of the Jews? All the Account they give of it, is, vidimus stellam ejus, that they had seen his Star, that is his Sign, in the East. They had heard,
and adore the Newborn King of the jews? All the Account they give of it, is, vidimus Stellam His, that they had seen his Star, that is his Signen, in the East. They had herd,
and no sooner did it appear, but, as the Church represents their devotion in one of her Antiphons, they said one to another, Hoc signum Magni Regis est, This is the Sign of the Great King, who is to be born, Eamus & inquiramus eum, let us go and enquire him out, & offeramus ei munera, Aurum,
and no sooner did it appear, but, as the Church represents their devotion in one of her Antiphons, they said one to Another, Hoc signum Magni Regis est, This is the Signen of the Great King, who is to be born, Eamus & inquiramus Eum, let us go and inquire him out, & offeramus ei Munera, Aurum,
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And what can be more Parallel to the devotion of the Shepherds in my Text? No sooner had the Angel given them a Sign, by which they might find out the same New-born Saviour of the World,
And what can be more Parallel to the devotion of the Shepherd's in my Text? No sooner had the Angel given them a Signen, by which they might find out the same Newborn Saviour of the World,
Those wisest of Kings saw but the Sign, and went without delay, vidimus & venimus. These faithfullest of Shepherds heard but hoc, vobis signum, this shall be a Sign to you,
Those Wisest of Kings saw but the Signen, and went without Delay, vidimus & Venimus. These Faithfullest of Shepherd's herd but hoc, vobis signum, this shall be a Signen to you,
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How happy should we be, would we follow their Example, and not neglect, or (which is yet worse) reject so often as we do the Holy Inspirations which God is pleased from time to time to give us for the amendment of our lives,
How happy should we be, would we follow their Exampl, and not neglect, or (which is yet Worse) reject so often as we do the Holy Inspirations which God is pleased from time to time to give us for the amendment of our lives,
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and our own Ease and Humour? O how different is this Comportment from that of these Kings and Shepherds? A Sign is to them, a Precept, and an Intimation in lieu of a Command. And by whom may we think were they inspired with this devotion, but by the Divine Infant himself, whom they went to seek, of whom Albertus Magnus saith, Voluntas & Complacentia Patris Summum Praeceptum fuit, that the Good Will and Pleasure of his Father, in order to man's Redemption, was to him as the greatest and strictest of Commands.
and our own Ease and Humour? Oh how different is this Comportment from that of these Kings and Shepherd's? A Signen is to them, a Precept, and an Intimation in lieu of a Command. And by whom may we think were they inspired with this devotion, but by the Divine Infant himself, whom they went to seek, of whom Albert Magnus Says, Voluntas & Complacentia Patris Summum Precept fuit, that the Good Will and Pleasure of his Father, in order to Man's Redemption, was to him as the greatest and Strictest of Commands.
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God, when he vouchsafes to speak to us of himself, is pleased to speak to us after our own manner, and in our own language; And we can speak no otherwise of him. Whatever we affirm, says the Great St. Dennis, of God, is by reason of the narrowness both of our thoughts and words, incompetent and unsuitable to what he is in Himself,
God, when he vouchsafes to speak to us of himself, is pleased to speak to us After our own manner, and in our own language; And we can speak no otherwise of him. Whatever we affirm, Says the Great Saint Dennis, of God, is by reason of the narrowness both of our thoughts and words, incompetent and unsuitable to what he is in Himself,
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Whilst therefore I endeavour, as I may, to express what my own low Thoughts have been able to conceive of this Gracious Concurrence of the Son, with the Good Pleasure of his Father, in relation to the great design of his Incarnation, and perhaps in words not reaching my own Conceptions, your Pious and Charitable attention, will, I hope, help to supply the defect of the one,
While Therefore I endeavour, as I may, to express what my own low Thoughts have been able to conceive of this Gracious Concurrence of the Son, with the Good Pleasure of his Father, in Relation to the great Design of his Incarnation, and perhaps in words not reaching my own Conceptions, your Pious and Charitable attention, will, I hope, help to supply the defect of the one,
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The Eternal Father (whose Goodness is equal to his Knowledge,) fore-seeing from all Eternity the Fall of Man, out of the Bowels of his Mercy, design'd forthwith to repair it, and that by the Incarnation of his Son. This amongst many other means, which were present to his Infinite Wisdom, he was pleased to make choice of,
The Eternal Father (whose goodness is equal to his Knowledge,) Foreseeing from all Eternity the Fallen of Man, out of the Bowels of his Mercy, designed forthwith to repair it, and that by the Incarnation of his Son. This among many other means, which were present to his Infinite Wisdom, he was pleased to make choice of,
and Catholic Faith tells us, that in the most Holy Trinity there is no Inferiority or Subjection: No one of the Persons Higher or Lower, Greater or Less than another,
and Catholic Faith tells us, that in the most Holy Trinity there is no Inferiority or Subjection: No one of the Persons Higher or Lower, Greater or Less than Another,
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There could be no place for a Command, where there was no Inequality; Nor even for Counsel, as supposing an Advantage of Wisdom in the Giver, in respect of the Person to whom it is given.
There could be no place for a Command, where there was no Inequality; Nor even for Counsel, as supposing an Advantage of Wisdom in the Giver, in respect of the Person to whom it is given.
What then remain'd, but (if I may be permitted to speak according to our imperfect and incompetent manner of conceiving in this Life) an Intimation of the Fathers Good Pleasure to his Son;
What then remained, but (if I may be permitted to speak according to our imperfect and incompetent manner of conceiving in this Life) an Intimation of the Father's Good Pleasure to his Son;
presenting him in the Comprehensive Knowledge, which he communicated to him of all things both Future and Possible, together with his Essence, a Prospect (as I may call it) of a Humane Body, so to be framed,
presenting him in the Comprehensive Knowledge, which he communicated to him of all things both Future and Possible, together with his Essence, a Prospect (as I may call it) of a Humane Body, so to be framed,
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as might serve for a decent Tabernacle for the Divinity to dwell in, and a fit and proper Instrument for Him, who was the Word, to accomplish the Redemption of man, by uniting himself to it.
as might serve for a decent Tabernacle for the Divinity to dwell in, and a fit and proper Instrument for Him, who was the Word, to accomplish the Redemption of man, by uniting himself to it.
How readily he concurred with his Consent to this Gracious Intention of his Father, thus communicated to him, is seen by the Blessed in Heaven, in the Unity of one and the same Will in Both;
How readily he concurred with his Consent to this Gracious Intention of his Father, thus communicated to him, is seen by the Blessed in Heaven, in the Unity of one and the same Will in Both;
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And such is the account which the Royal Prophet gives of its Execution in his 39th Psalm, where he represents the Son at his coming into the World, addressing himself to his Father in these words, Sacrificium & Oblationem noluisti, I see, O my Eternal Father, that Sacrifices and Oblations are rejected by thee,
And such is the account which the Royal Prophet gives of its Execution in his 39th Psalm, where he represents the Son At his coming into the World, addressing himself to his Father in these words, Sacrificium & Oblationem noluisti, I see, Oh my Eternal Father, that Sacrifices and Oblations Are rejected by thee,
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Thus as the Great St. Leo excellently observes, Divisit sibi opus nostrae reparationis misericordia Trinitatis, the Three Persons of the most Sacred Trinity, in that co-eternal and mutual design they had of repairing lost man, divided (as I may say) the work of his Redemption amongst them, not by way of Command, but out of that pure Mercy and Goodness, which is the same in them All. Pater (as the same St. Leo goes on) ut propitiaretur; Filius, ut propitiaret; Spiritus Sanctus, ut igniret.
Thus as the Great Saint Leo excellently observes, Divided sibi opus Nostrae reparationis misericordia Trinitatis, the Three Persons of the most Sacred Trinity, in that coeternal and mutual Design they had of repairing lost man, divided (as I may say) the work of his Redemption among them, not by Way of Command, but out of that pure Mercy and goodness, which is the same in them All. Pater (as the same Saint Leo Goes on) ut propitiaretur; Filius, ut propitiaret; Spiritus Sanctus, ut igniret.
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The Son, by mutually concurring to make the propitiation; and the Holy Ghost, by as readily undertaking to execute what was the Good Will and Pleasure of Both. From all which it appears, that tho the Son (the decree of the Incarnation supposed) receiv'd a Command from his Father to lay down his Life for the Redemption of Man, (as considered subsisting in our Humane Nature, and in that consideration Inferiour to him) yet the Sourse and Origin of his undertaking to make a Propitiation for our sins, was not any Precept (of which,
The Son, by mutually concurring to make the propitiation; and the Holy Ghost, by as readily undertaking to execute what was the Good Will and Pleasure of Both. From all which it appears, that though the Son (the Decree of the Incarnation supposed) received a Command from his Father to lay down his Life for the Redemption of Man, (as considered subsisting in our Humane Nature, and in that consideration Inferior to him) yet the Source and Origin of his undertaking to make a Propitiation for our Sins, was not any Precept (of which,
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as consider'd subsisting only in the Divinity he was not capable, being equal to his Father,) but a communication only, he receiv'd in his divine Procession from him, of his good will and pleasure, that he should unite himself personally to our humane nature to redeem us.
as considered subsisting only in the Divinity he was not capable, being equal to his Father,) but a communication only, he received in his divine Procession from him, of his good will and pleasure, that he should unite himself personally to our humane nature to Redeem us.
And as he, most willingly and readily concurr'd with this gracious design, (but in a manner infinitely transcending what the understandings of the Highest Angels are able to comprehend; ) So as soon as he was born into the world he inspir'd the Shepherds to do the like:
And as he, most willingly and readily concurred with this gracious Design, (but in a manner infinitely transcending what the understandings of the Highest Angels Are able to comprehend;) So as soon as he was born into the world he inspired the Shepherd's to do the like:
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And now that he has finished his dispensation upon Earth, and is return'd to Heaven; has he left us no Sign of his Good Will and Pleasure, to provoke our Love, to sollicite our affections and show our devotion to him? Yes:
And now that he has finished his Dispensation upon Earth, and is returned to Heaven; has he left us no Signen of his Good Will and Pleasure, to provoke our Love, to solicit our affections and show our devotion to him? Yes:
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And what greater Sign could he give us of his Love, than to give us that very Flesh to be our Food, which he had given for the Life of the World? Admirable is the Reflection which St. Chrisostom makes upon this passage.
And what greater Signen could he give us of his Love, than to give us that very Flesh to be our Food, which he had given for the Life of the World? Admirable is the Reflection which Saint Chrysostom makes upon this passage.
Mothers, says he, oftentimes put forth their Children to be nurs'd and fed by others, But not so I, (and he speaks in the Person of Christ,) I feed you with my own Flesh;
Mother's, Says he, oftentimes put forth their Children to be nursed and fed by Others, But not so I, (and he speaks in the Person of christ,) I feed you with my own Flesh;
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These are the words of that Great Father and Light of the Church St. Chrysostom, by which he declares the Faith of the Church of his time (which was between the Third and Fourth of the four first General Councils) to be the same which the Catholic Church professes at this day.
These Are the words of that Great Father and Light of the Church Saint Chrysostom, by which he declares the Faith of the Church of his time (which was between the Third and Fourth of the four First General Councils) to be the same which the Catholic Church Professes At this day.
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And now, dear Christans, that this Divine Lover of our Souls has left us so great a Sign and Pledge of his good Will and Love, shall we not make hast with the devout Shepherds to go to Bethlehem? Bethlehem in English signifies The House of Bread. And St. Gregory observes, that our Lord would have the Place in which he was to be born, to be called long before by this name, to signifie to us, That He who appeared there in our Flesh, is the Living Bread, which came down from Heaven to nourish the Souls of his Elect to everlasting Life.
And now, dear Christians, that this Divine Lover of our Souls has left us so great a Signen and Pledge of his good Will and Love, shall we not make haste with the devout Shepherd's to go to Bethlehem? Bethlehem in English signifies The House of Bred. And Saint Gregory observes, that our Lord would have the Place in which he was to be born, to be called long before by this name, to signify to us, That He who appeared there in our Flesh, is the Living Bred, which Come down from Heaven to nourish the Souls of his Elect to everlasting Life.
And now, as I said, that he has given us so incomparable a Sign of his Good Will and Pleasure, shall we not make hast with the Shepherds to Bethlehem? Shall we let this Holy Time pass over,
And now, as I said, that he has given us so incomparable a Signen of his Good Will and Pleasure, shall we not make hast with the Shepherd's to Bethlehem? Shall we let this Holy Time pass over,
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or rather shall we Trifle it all away in Pastime and Merriment, without ever approaching to this Holy Table? Such was the Fervour of the First Christians, that they were wont to communicate every day.
or rather shall we Trifle it all away in Pastime and Merriment, without ever approaching to this Holy Table? Such was the Fervour of the First Christians, that they were wont to communicate every day.
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And necessary it was in those times of Cruel Persecution, to arm themselves daily with the Bread of Life against the fear of Death. But no sooner was Peace restored to the Church in the beginning of the fourth Age,
And necessary it was in those times of Cruel Persecution, to arm themselves daily with the Bred of Life against the Fear of Death. But no sooner was Peace restored to the Church in the beginning of the fourth Age,
but Piety began to languish; (So much more hard is it for Virtue to bear up against a Prosperous, than an Adverse Condition) which gave St. Chrysostom, before that Age was ended, cause to inveigh so frequently as he does, against such as were present at the Divine Mysteries, without communicating.
but Piety began to languish; (So much more hard is it for Virtue to bear up against a Prosperous, than an Adverse Condition) which gave Saint Chrysostom, before that Age was ended, cause to inveigh so frequently as he does, against such as were present At the Divine Mysteres, without communicating.
But the Malady went on increasing, and Christians grew so tepid in the performance of this Duty, that the Council of Agde in the beginning of the sixth Age, thought fit to declare, that those who did not communicate at the Three Great Feasts of the year, Christmas, Easter and Whitsontide, were not to be believ'd to be Catholics, nor reputed for such:
But the Malady went on increasing, and Christians grew so tepid in the performance of this Duty, that the Council of Agde in the beginning of the sixth Age, Thought fit to declare, that those who did not communicate At the Three Great Feasts of the year, Christmas, Easter and Whitsuntide, were not to be believed to be Catholics, nor reputed for such:
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And the Council of Tours in the beginning of the Eighth Age, found it necessary to admonish them anew to communicate, if not oftner, yet three times at least in the year, viz. at the three aforesaid Feasts.
And the Council of Tours in the beginning of the Eighth Age, found it necessary to admonish them anew to communicate, if not oftener, yet three times At least in the year, viz. At the three aforesaid Feasts.
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than of receiving once a year, and that at Easter, yet the Addition of the words, ad minus, (that it must be done then at least ) sufficiently shows the desire she has that they would do it oftner,
than of receiving once a year, and that At Easter, yet the Addition of the words, ad minus, (that it must be done then At least) sufficiently shows the desire she has that they would do it oftener,
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O the Prodigious sloth and negligence of such careless Christians, whom so great Signs and Pledges of their dear Saviours Goodness cannot draw, without the necessity of a Precept to drive them to him!
Oh the Prodigious sloth and negligence of such careless Christians, whom so great Signs and Pledges of their dear Saviors goodness cannot draw, without the necessity of a Precept to drive them to him!
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and shall not we afford to give him one at least in the hundred? Or finally, will they pretend, that they do not find themselves worthy to come oftner than once a year to this Divine Table? This indeed carries some show of Religion in it, but such as St. Cyril doubts not to call damnosam Religionem: Amischievous sort of Religion, which the Devil makes use of to perswade remiss and slothful Christians, to deprive themselves of the Food of Life: But alas!
and shall not we afford to give him one At least in the hundred? Or finally, will they pretend, that they do not find themselves worthy to come oftener than once a year to this Divine Table? This indeed carries Some show of Religion in it, but such as Saint Cyril doubts not to call damnosam Religionem: Amischievous sort of Religion, which the devil makes use of to persuade remiss and slothful Christians, to deprive themselves of the Food of Life: But alas!
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as the same H. Father saith, if they find themselves not worthy now, when will they make themselves so? will it be easier to do it after Ten or Twelve months,
as the same H. Father Says, if they find themselves not worthy now, when will they make themselves so? will it be Easier to do it After Ten or Twelve months,
than whilst they are yet Green and Tender? Caveamus ne loco laquei damnosam Religionem Diabolus nobis praetendat, Let us beware, that our Enemy do not ensnare us to our ruine under a feigned pretence of Religion: or rather, let none be deluded with such irreligious pretenses as these to make him abstain from frequenting this Holy Table.
than while they Are yet Green and Tender? Caveamus ne loco laquei damnosam Religionem Diabolus nobis praetendat, Let us beware, that our Enemy do not ensnare us to our ruin under a feigned pretence of Religion: or rather, let none be deluded with such irreligious pretences as these to make him abstain from frequenting this Holy Table.
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first to adore him as our God and Saviour, and then to adorn our souls with those virtues of which he has given us so pretious an Example, which is the subject of my Second Part. The Second Part.
First to adore him as our God and Saviour, and then to adorn our Souls with those Virtues of which he has given us so precious an Exampl, which is the Subject of my Second Part. The Second Part.
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'Tis so natural to man, who draws all his knowledge from the impressions of his Senses to desire to see what he is to worship, that not being able to see the true God with his eyes, he fell to worshiping the Creature, rather than the Creator, changing as St. Paul says, the Glory of the Incorruptible God into an Image made like to corruptible man,
It's so natural to man, who draws all his knowledge from the impressions of his Senses to desire to see what he is to worship, that not being able to see the true God with his eyes, he fell to worshipping the Creature, rather than the Creator, changing as Saint Paul Says, the Glory of the Incorruptible God into an Image made like to corruptible man,
because they could not see, whom they were to worship. Four thousand years had this error over-spread the World, excepting only the little corner of Judea, when God commiserating the sad condition of man, and knowing,
Because they could not see, whom they were to worship. Four thousand Years had this error overspread the World, excepting only the little corner of Judea, when God commiserating the sad condition of man, and knowing,
This remedy alone was left to cure the blindness of humane nature, because this Object alone was able to draw the Eyes of Men from all other visible things,
This remedy alone was left to cure the blindness of humane nature, Because this Object alone was able to draw the Eyes of Men from all other visible things,
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And of this our Saviour himself was pleas'd to give us a Figure in the miraculous cure he wrought upon the Blind man, Joh. 9. by anointing his Eyes with a mixture made of his sacred Spittle and the dust of the Earth, in which was represented the union of the divine wisdom with humane nature, caecatis luminibus, (as St. Anselm elegantly expresses it) collyrium suae Incarnationis apponens, applying the Eye-salve of his Incarnation to the Eyes of Men, that those who could not behold him in the splendors of his divinity, might see him appearing in the form of man. O the Riches of the Goodness and Mercy of God, in condescending thus graciously to the weakness of our nature,
And of this our Saviour himself was pleased to give us a Figure in the miraculous cure he wrought upon the Blind man, John 9. by anointing his Eyes with a mixture made of his sacred Spittle and the dust of the Earth, in which was represented the Union of the divine Wisdom with humane nature, caecatis luminibus, (as Saint Anselm elegantly Expresses it) collyrium suae Incarnationis apponens, applying the Eyesalve of his Incarnation to the Eyes of Men, that those who could not behold him in the splendors of his divinity, might see him appearing in the from of man. Oh the Riches of the goodness and Mercy of God, in condescending thus graciously to the weakness of our nature,
St. Austin tells us of a farther design he had in it, when he says, Sapientia Dei hominem ad exemplum unde viveremus suscepit, that the wisdom of God, that is, God the Word, the second Person of the Trinity, took the nature of man upon him, to give us an example how to live well by living like him.
Saint Austin tells us of a farther Design he had in it, when he Says, Sapientia Dei hominem ad exemplum unde viveremus suscepit, that the Wisdom of God, that is, God the Word, the second Person of the Trinity, took the nature of man upon him, to give us an Exampl how to live well by living like him.
'Tis the particular Priviledge of this Divine Word made Flesh for our fakes, that whereas other words are, properly speaking, the Objects not of the Eyes, but of the Ears, this Word not only speaks to our Ears by his Doctrine,
It's the particular Privilege of this Divine Word made Flesh for our fakes, that whereas other words Are, properly speaking, the Objects not of the Eyes, but of the Ears, this Word not only speaks to our Ears by his Doctrine,
but much more to our Eyes by his Example. And hence it is, that that great devote of our Saviours Nativity, St. Thomas de Villa Nova, calls the Manger, in which he first appeared, Magna Cathedra, the Great Divinity-Chair or Pulpit, which his Eternal Father had prepared for him,
but much more to our Eyes by his Exampl. And hence it is, that that great devote of our Saviors Nativity, Saint Thomas de Villa Nova, calls the Manger, in which he First appeared, Magna Cathedra, the Great Divinity-Chair or Pulpit, which his Eternal Father had prepared for him,
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Draw near then, O Christian Souls, and hear, or rather see (says this Holy Saint) the Lessons which the Word made Flesh preaches to your Eyes from the Pulpit of his Crib.
Draw near then, Oh Christian Souls, and hear, or rather see (Says this Holy Saint) the Lessons which the Word made Flesh Preaches to your Eyes from the Pulpit of his Crib.
but to abridge your selves in superfluities to communicate to those who are in want, because I who am the Lord of the Universe, and can dispose of all that is in it, at my pleasure, have no other Mantles to shroud my tender Body,
but to abridge your selves in superfluities to communicate to those who Are in want, Because I who am the Lord of the Universe, and can dispose of all that is in it, At my pleasure, have no other Mantles to shroud my tender Body,
because I, who am the most High, have humbled my self so low, as to become the Companion of Beasts. Discite Mansuetudinem, Learn of me to be truly Meek, forgiving from your hearts those that offend you,
Because I, who am the most High, have humbled my self so low, as to become the Companion of Beasts. Discite Mansuetudinem, Learn of me to be truly Meek, forgiving from your hearts those that offend you,
Discite Patientiam, Learn of me to be Patient in all your sufferings, because I, who am Omnipotent, lye here exposed in an open Stable to the contempt of the World,
Discite Patientiam, Learn of me to be Patient in all your sufferings, Because I, who am Omnipotent, lie Here exposed in an open Stable to the contempt of the World,
Discite Obedientiam, Learn of me to be Obedient to your Superiors, because I, who am the King of Kings, and Lord of Lords, have submitted my self as a little Infant to the disposal and conduct of a young and unexperienced Virgin. Discite Charitatem, Learn of me to love your Neighbours for my sake,
Discite Obedientiam, Learn of me to be Obedient to your Superiors, Because I, who am the King of Kings, and Lord of lords, have submitted my self as a little Infant to the disposal and conduct of a young and unexperienced Virgae. Discite Charitatem, Learn of me to love your Neighbours for my sake,
Lastly, Learn of me a true and real contempt of all the Goods of this World, since I, who am the wisdom of God, have despised and rejected them as false and counterfeit, to teach you by my example the true way to Heaven.
Lastly, Learn of me a true and real contempt of all the Goods of this World, since I, who am the Wisdom of God, have despised and rejected them as false and counterfeit, to teach you by my Exampl the true Way to Heaven.
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These are the Lessons which this divine Word preaches to our Eyes from the Pulpit of his Cribb. And if the Scholars of Pythagoras had so great a veneration for their Master, that whatever he said, they believ'd it,
These Are the Lessons which this divine Word Preaches to our Eyes from the Pulpit of his Crib. And if the Scholars of Pythagoras had so great a veneration for their Master, that whatever he said, they believed it,
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now that God himself is become both our Master, and Pattern in his own Person, shall we not much rather do what we see him do, quia ipse fecit, because he has done it,
now that God himself is become both our Master, and Pattern in his own Person, shall we not much rather do what we see him do, quia ipse fecit, Because he has done it,
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and not only so, but quia ipse factus est, because himself was pleased to be made man, that we might see him with our Eyes, and learn from his Example the true way to Bliss? And when shall we do it,
and not only so, but quia ipse factus est, Because himself was pleased to be made man, that we might see him with our Eyes, and Learn from his Exampl the true Way to Bliss? And when shall we do it,
how their hearts were bent upon nothing, but the Love of the things of this world, as their only happiness, calls upon them to bethink themselves of their Error in these words, Filii hominum usquequo gravi corde!
how their hearts were bent upon nothing, but the Love of the things of this world, as their only happiness, calls upon them to bethink themselves of their Error in these words, Sons hominum Usquequo gravi cord!
Why will you set your affections upon vanity, and seek after a lye, meaning the transitory and deceitful goods of this world? And St. Austin to extenuate, as it were, in some measure their fault, subjoins, Saltem usque ad adventum Filii Dei error vester duraverit, that possibly this error of theirs might continue till the coming of the Son of God into the world.
Why will you Set your affections upon vanity, and seek After a lie, meaning the transitory and deceitful goods of this world? And Saint Austin to extenuate, as it were, in Some measure their fault, subjoins, Saltem usque ad adventum Sons Dei error vester duraverit, that possibly this error of theirs might continue till the coming of the Son of God into the world.
But then considering the depraved lives of too many Christians, he changes the Prophets usquequo, and crys out himself Quid ▪ ultra graves corde estis? O ye sons of men,
But then considering the depraved lives of too many Christians, he changes the prophets Usquequo, and cries out himself Quid ▪ ultra graves cord Ye are? Oh you Sons of men,
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why are your hearts still possessed with this Error, now that the Son of God is come in the Flesh to teach you the true way of Life? Quando habituri finem fallaciarum, si praesente Veritate non habetis!
why Are your hearts still possessed with this Error, now that the Son of God is come in the Flesh to teach you the true Way of Life? Quando habituri finem fallaciarum, si present Veritate non Habetis!
O, when will you make an End of suffering your selves to be cheated with the Fallacious Maximes and Fashions of the world? if you do it not now that Truth it self has taken a Body, and presents it self visible to your very Eyes to teach you by its own Example what you are to chuse, and what to avoid.
Oh, when will you make an End of suffering your selves to be cheated with the Fallacious Maxims and Fashions of the world? if you do it not now that Truth it self has taken a Body, and presents it self visible to your very Eyes to teach you by its own Exampl what you Are to choose, and what to avoid.
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Is it possible, dear Christians, that we can think that to be Good and desirable, which He, who is Truth it self, has rejected and contemned, or that to be vile and contemptible, which He has made choice of and embraced? If our Judgment and Conduct be not conform to his, one of the two must follow, Either that he was deceived, or we are mistaken.
Is it possible, dear Christians, that we can think that to be Good and desirable, which He, who is Truth it self, has rejected and contemned, or that to be vile and contemptible, which He has made choice of and embraced? If our Judgement and Conduct be not conform to his, one of the two must follow, Either that he was deceived, or we Are mistaken.
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but wore them for a Crown upon his Head, must we, who are the Criminals, expect to have the way strew'd with Flowers, and our Temples crown'd with Garlands of Roses? Let me tell you, dear Christians, that 'tis as much an Article of our Faith to believe the way to Heaven,
but wore them for a Crown upon his Head, must we, who Are the Criminals, expect to have the Way strewed with Flowers, and our Temples crowned with Garlands of Roses? Let me tell you, dear Christians, that it's as much an Article of our Faith to believe the Way to Heaven,
And if He who has told us, there is such a Place prepared for us, as Heaven, if we take the Right way to it, has told us also, that that way is no other,
And if He who has told us, there is such a Place prepared for us, as Heaven, if we take the Right Way to it, has told us also, that that Way is no other,
than what himself calls, The strait way, viz. the mortifying of our sensual appetites, renouncing the Pomps and Vanities of the World, crucifying the Flesh with its inordinate desires, bringing the body into subjection to the spirit, by Praying, Fasting,
than what himself calls, The strait Way, viz. the mortifying of our sensual appetites, renouncing the Pomps and Vanities of the World, crucifying the Flesh with its inordinate Desires, bringing the body into subjection to the Spirit, by Praying, Fasting,
and other Penitential Works, giving what is above necessity, and true Christian decency, in Alms to the Poor, denying our own Wills, patiently bearing the Afflictions and Crosses which God sends, meekly forgiving those that offend us, and the like Christian Duties;
and other Penitential Works, giving what is above necessity, and true Christian decency, in Alms to the Poor, denying our own Wills, patiently bearing the Afflictions and Crosses which God sends, meekly forgiving those that offend us, and the like Christian Duties;
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as if that would bring us thither? Is it by pleasing the Senses, pampering the Body, mispending the time which God has given us to work out our salvation with fear and trembling, in indulging to our own ease the best part of the day,
as if that would bring us thither? Is it by pleasing the Senses, pampering the Body, misspending the time which God has given us to work out our salvation with Fear and trembling, in indulging to our own ease the best part of the day,
and throwing away the rest in vain, and too often Criminal Conversations and Pastimes, and the Riches He has bestowed upon us, to secure our own Salvation by relieving his poor and necessitous Brethren, in purchasing to our selves, all that may conduce to the gratifying of our Fancies, and the satisfying of our sensual appetites; Is it, I say, by doing these things, that we can think at last to arrive at Heaven? O no;
and throwing away the rest in vain, and too often Criminal Conversations and Pastimes, and the Riches He has bestowed upon us, to secure our own Salvation by relieving his poor and necessitous Brothers, in purchasing to our selves, all that may conduce to the gratifying of our Fancies, and the satisfying of our sensual appetites; Is it, I say, by doing these things, that we can think At last to arrive At Heaven? Oh no;
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And when shall we put an End to this fatal Cheat, if we do it now? Let us then no longer suffer our selves to be deluded with the vain and transitory things of this world.
And when shall we put an End to this fatal Cheat, if we do it now? Let us then no longer suffer our selves to be deluded with the vain and transitory things of this world.
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But transeamus us { que } ad Bethlehem, passing over, let us with the devout Shepherds go to Bethlehem; and see this Word which is made Flesh for our sakes, which our Lord hath shown unto us.
But transeamus us { que } ad Bethlehem, passing over, let us with the devout Shepherd's go to Bethlehem; and see this Word which is made Flesh for our sakes, which our Lord hath shown unto us.
So shall we be prepared worthily to receive him here under the Sacramental Veils, in which he lies wrapped upon the Altar, no less truly, than he did in his Swadling-clothes in the Manger; and be found worthy, when he shall come the second time into the world with great Power and Majesty, to behold him face to face in his Glory; which God of his Infinite Mercy grant us all, to whom in Unity and Trinity be all Honour and Glory now and for ever. Amen. FINIS.
So shall we be prepared worthily to receive him Here under the Sacramental Veils, in which he lies wrapped upon the Altar, no less truly, than he did in his Swaddling-clothes in the Manger; and be found worthy, when he shall come the second time into the world with great Power and Majesty, to behold him face to face in his Glory; which God of his Infinite Mercy grant us all, to whom in Unity and Trinity be all Honour and Glory now and for ever. Amen. FINIS.
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