A sermon of the transfiguration of our Lord preach'd before the Queen-Dowager, in her chappel at Somerset-House, on the second Sunday in Lent, 1687/8 / by Thomas Godden.
TO give an Account how the Body of our Savior was so transfigured, as to become bright and shining as the Sun, it will be necessary to enquire into the meaning of the word Transfiguration. When we say a thing is disfigured, every one understands the meaning of it:
TO give an Account how the Body of our Saviour was so transfigured, as to become bright and shining as the Sun, it will be necessary to inquire into the meaning of the word Transfiguration. When we say a thing is disfigured, every one understands the meaning of it:
Which yet I shall endeavor to manage so, that whil'st I am instructing those of the lowest Form, such as are in a higher Class may not lose their time;
Which yet I shall endeavour to manage so, that whilst I am instructing those of the lowest From, such as Are in a higher Class may not loose their time;
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but presently it becomes bright and shining; and what before seem'd a black Veil, which muffled the Light of that Glorious Planet, having now drank in his Beams, is transform'd into a radiant Mirror, in which he seems to rejoyce to behold himself so gloriously reflected.
but presently it becomes bright and shining; and what before seemed a black Veil, which muffled the Light of that Glorious Planet, having now drank in his Beams, is transformed into a radiant Mirror, in which he seems to rejoice to behold himself so gloriously reflected.
the Question still remains, Whether this bright Illumination which discover'd it self in the Face and Garments of our Lord, proceeded from some Coelestial Splendor without, like that which appear'd to the Shepherds at his Birth;
the Question still remains, Whither this bright Illumination which discovered it self in the Face and Garments of our Lord, proceeded from Some Celestial Splendour without, like that which appeared to the Shepherd's At his Birth;
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The Solution of this Question depends upon that generally known Doctrin of Divines with St. Thomas, That the Soul of our Redeemer, by vertue of the Hypostatical Union with the Word, enjoy'd the Beatifical Vision, or sight of the Divine Essence,
The Solution of this Question depends upon that generally known Doctrine of Divines with Saint Thomas, That the Soul of our Redeemer, by virtue of the Hypostatical union with the Word, enjoyed the Beatifical Vision, or sighed of the Divine Essence,
And that from hence, as the Stream flows from the Fountain, there ought to have issued, by a Connatural Emanation, a Communication of proportionable Glory and Brightness to his Body. For, as St. Austin says, Tam potenti Natura Deus fecit animam, ut ex ejus plenissima Beatitudine redundet etiam in Corpus plenitudo Sanitatis, id est, incorruptionis vigor:
And that from hence, as the Stream flows from the Fountain, there ought to have issued, by a Connatural Emanation, a Communication of proportionable Glory and Brightness to his Body. For, as Saint Austin Says, Tam potenti Nature Deus fecit animam, ut ex His plenissima Beatitude redundet etiam in Corpus plenitudo Sanitatis, id est, incorruptionis vigor:
God created the Soul of Man of so powerful a Nature, that from the fulness of its Bliss there should redound also upon the Body a fulness of Health, or vigor of Incorruption, under which terms he comprehends all the four Prerogatives of a Glorified Body, viz. Clarity or Brightness, Agility, Immortality, and Impassibility. All these Qualities then were due to the Body of our Savior,
God created the Soul of Man of so powerful a Nature, that from the fullness of its Bliss there should redound also upon the Body a fullness of Health, or vigor of Incorruption, under which terms he comprehends all the four Prerogatives of a Glorified Body, viz. Clarity or Brightness, Agility, Immortality, and Impassibility. All these Qualities then were due to the Body of our Saviour,
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But the end of his coming into the World being to Suffer and Die for our Salvation, 'twas necessary his Glory should remain shut up within his Soul, without being communicated to his Body; for had his Body been glorified as well as his Soul, he had not been in a capacity to suffer for us.
But the end of his coming into the World being to Suffer and Die for our Salvation, 'twas necessary his Glory should remain shut up within his Soul, without being communicated to his Body; for had his Body been glorified as well as his Soul, he had not been in a capacity to suffer for us.
But now the time being come, in which the Divine Wisdom thought fit, not so much for His Own sake as for Ours, that his Pure and Innocent Body before it suffered, should enjoy one Sun-shiny day among so many Cloudy ones:
But now the time being come, in which the Divine Wisdom Thought fit, not so much for His Own sake as for Ours, that his Pure and Innocent Body before it suffered, should enjoy one Sunshiny day among so many Cloudy ones:
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and gives it leave to pour it self forth in a full Stream upon his Body, which presently was so penetrated and steep'd in a glorious Floud of Light, that (as the Text says) his Face shined like the Sun,
and gives it leave to pour it self forth in a full Stream upon his Body, which presently was so penetrated and steeped in a glorious Flood of Light, that (as the Text Says) his Face shined like the Sun,
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Thus it was, Dear Christians, that the Body of our Savior became so gloriously transfigured, not by an Illumination from without, but by an Irradiation from within; by which it appears to have been not so much the effect of a New Miracle, as the suspension or discontinuation of a former one.
Thus it was, Dear Christians, that the Body of our Saviour became so gloriously transfigured, not by an Illumination from without, but by an Irradiation from within; by which it appears to have been not so much the Effect of a New Miracle, as the suspension or discontinuation of a former one.
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so in the Transfiguration upon Mount Thabor, the Miracle was, that the Stream of Glory should remain pent up within the Soul of our Redeemer from the first Instant of his Conception, without any other Bank than that of his own Will,
so in the Transfiguration upon Mount Mount tabor, the Miracle was, that the Stream of Glory should remain penned up within the Soul of our Redeemer from the First Instant of his Conception, without any other Bank than that of his own Will,
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And now, Dear Christians, (to make some Application of this to our selves) how much are we bound to our Dearest Redeemer, both for the One and the Other!
And now, Dear Christians, (to make Some Application of this to our selves) how much Are we bound to our Dearest Redeemer, both for the One and the Other!
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First, that he repressed his Glory, and kept it from communicating it self to his Body, through the whole course of his Life for the space of three and thirty years;
First, that he repressed his Glory, and kept it from communicating it self to his Body, through the Whole course of his Life for the Molle of three and thirty Years;
and then that he let it flow and manifest it self in his Transfiguration, in the brightness both of his Face and Garments, since both were done for our sakes!
and then that he let it flow and manifest it self in his Transfiguration, in the brightness both of his Face and Garments, since both were done for our sakes!
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Had he not been pleased once at least to permit that Floud of Glory, of which his Soul was full, to pour it self forth upon his Body, happily we had been,
Had he not been pleased once At least to permit that Flood of Glory, of which his Soul was full, to pour it self forth upon his Body, happily we had been,
if not wholly ignorant, yet not so sensible at least of his Love and Mercy in miraculously suspending its Emanation all the rest of his Life, that he might be in a condition to suffer and die for us.
if not wholly ignorant, yet not so sensible At least of his Love and Mercy in miraculously suspending its Emanation all the rest of his Life, that he might be in a condition to suffer and die for us.
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but that we may and must prepare and dispose these vile and mortal Bodies of ours to be configured (as the Apostle saith) to the brightness of his Glorified Body hereafter, by repressing within us at present a Floud of another nature, that Floud I mean of Original Corruption, which we bring with us into the World from our first Parent Adam. For such is the condition of man since his Fall, that the Soul is no sooner united to the Body, (which is in the very first Instant of its Creation) but it contracts the Guilt of Original Sin, and together with it a strong Propension or Inclination to the Love of it self,
but that we may and must prepare and dispose these vile and Mortal Bodies of ours to be configured (as the Apostle Says) to the brightness of his Glorified Body hereafter, by repressing within us At present a Flood of Another nature, that Flood I mean of Original Corruption, which we bring with us into the World from our First Parent Adam. For such is the condition of man since his Fallen, that the Soul is no sooner united to the Body, (which is in the very First Instant of its Creation) but it contracts the Gilded of Original since, and together with it a strong Propension or Inclination to the Love of it self,
And altho' the Guilt of Original Sin be wash'd away by the Waters of Baptism, yet (as the Council of Trent hath declared) Concupiscence, or the Propension to these and the like Vices is permitted to remain even in the Regenerate, for the Exercise of their Vertue, in withstanding the first suggestions of sin,
And although the Gilded of Original since be washed away by the Waters of Baptism, yet (as the Council of Trent hath declared) Concupiscence, or the Propension to these and the like Vices is permitted to remain even in the Regenerate, for the Exercise of their Virtue, in withstanding the First suggestions of since,
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This is what we oblig'd our selves to do, in the solemn Promise we made in Baptism of renouncing the Suggestions of the Devil, the Desires of the Flesh, and the Pomps and Vanities of the World. And that the doing of this is a Miracle, and such an one as may and ought to be done by us, the Son of Sirach declares,
This is what we obliged our selves to do, in the solemn Promise we made in Baptism of renouncing the Suggestions of the devil, the Desires of the Flesh, and the Pomps and Vanities of the World. And that the doing of this is a Miracle, and such an one as may and ought to be done by us, the Son of Sirach declares,
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when speaking of the Just man, whom he calls Beatus, or Blessed, he lays this down for one of the conditions of his Beatification, that he has done Miracles in his Life;
when speaking of the Just man, whom he calls Beatus, or Blessed, he lays this down for one of the conditions of his Beatification, that he has done Miracles in his Life;
And for this reason it is, that when our Savior, among other Signs or Miracles which he foretels should be done by those that believed in him, puts this for one, That if they drink any thing that is deadly, it shall not hurt them:
And for this reason it is, that when our Saviour, among other Signs or Miracles which he foretells should be done by those that believed in him, puts this for one, That if they drink any thing that is deadly, it shall not hurt them:
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how much more in regard of that of Pride, which is the Source and Spring of all the rest? Whoever has thoroughly considered, says St. Augustin, or which is more, experienced in himself the different degrees of difficulty which occur in the subduing of Vices, knows very well, that the Sin of Pride and Vainglory is the chief,
how much more in regard of that of Pride, which is the Source and Spring of all the rest? Whoever has thoroughly considered, Says Saint Augustin, or which is more, experienced in himself the different Degrees of difficulty which occur in the subduing of Vices, knows very well, that the since of Pride and Vainglory is the chief,
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From whence St. Peter Damianus doubted not to affirm, That if so so great a man as Elias could shut his mind from admitting a thought of Vainglory, 'twas a greater Miracle than the shutting Heaven by his Prayer, that it rained not for three years and six months together.
From whence Saint Peter Damianus doubted not to affirm, That if so so great a man as Elias could shut his mind from admitting a Thought of Vainglory, 'twas a greater Miracle than the shutting Heaven by his Prayer, that it reigned not for three Years and six months together.
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Here then it is, that a Christian truly shews himself to be a Thaumaturgus, or Worker of Miracles, when finding thoughts of Pride, Envy, Gluttony, Impurity, Anger, Blasphemy, Revenge,
Here then it is, that a Christian truly shows himself to be a Thaumaturgus, or Worker of Miracles, when finding thoughts of Pride, Envy, Gluttony, Impurity, Anger, Blasphemy, Revenge,
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and the like, to arise in his heart, ready like an impetuous Floud to overflow, by his Reason or Superior Will, assisted with the Grace of Christ which was given him in Baptism, he forces them back,
and the like, to arise in his heart, ready like an impetuous Flood to overflow, by his Reason or Superior Will, assisted with the Grace of christ which was given him in Baptism, he forces them back,
And by depriving himself of those undue delights and satisfactions which are the natural consequences of Concupiscence, he both prepares and disposes his own mortal Body to be configured to the Brightness of the Body of his Glorified Redeemer;
And by depriving himself of those undue delights and satisfactions which Are the natural consequences of Concupiscence, he both prepares and disposes his own Mortal Body to be configured to the Brightness of the Body of his Glorified Redeemer;
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and as such would and ought to have redounded upon his Body, from the Glory of his Soul, (had he not miraculously repress'd and kept it back) from the first Instant of his Conception to the day of his Transfiguration. Why he permitted it then to pour it self forth in a glorious Floud of Light upon his Body and Garments, and that in the presence and sight of his Disciples, is what I come now to treat of,
and as such would and ought to have redounded upon his Body, from the Glory of his Soul, (had he not miraculously repressed and kept it back) from the First Instant of his Conception to the day of his Transfiguration. Why he permitted it then to pour it self forth in a glorious Flood of Light upon his Body and Garments, and that in the presence and sighed of his Disciples, is what I come now to Treat of,
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AND why before them, or in their sight, but to excite them more efficaciously to labor for the obtaining of so Glorious a Reward? To give light to this Answer, it may not be unuseful to premise, what the Scripture relates to have pass'd with the Patriarch Jacob, when his Sons brought him the News of his Son Joseph 's being alive. The Case was this:
AND why before them, or in their sighed, but to excite them more efficaciously to labour for the obtaining of so Glorious a Reward? To give Light to this Answer, it may not be unuseful to premise, what the Scripture relates to have passed with the Patriarch Jacob, when his Sons brought him the News of his Son Joseph is being alive. The Case was this:
Joseph being now Vice-Roy of Egypt, and having made himself known to his Brethren, commanded them to go tell his Father Jacob of all his Glory, and to bring him along with them into Egypt, to preserve him from the Famin, which was yet to last five years.
Joseph being now Vice-Roy of Egypt, and having made himself known to his Brothers, commanded them to go tell his Father Jacob of all his Glory, and to bring him along with them into Egypt, to preserve him from the Famine, which was yet to last five Years.
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To accomplish this design, he provided them of Carriages, and all things necessary for the way, adding over and above a Present of the good things of Egypt, which might serve as an Earnest or Pledg of the Riches of the Place, to excite him to the Journey.
To accomplish this Design, he provided them of Carriages, and all things necessary for the Way, adding over and above a Present of the good things of Egypt, which might serve as an Earnest or Pledge of the Riches of the Place, to excite him to the Journey.
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Joseph, that Son of thy Love, whose Absence, not to say Death, thou hast so bitterly lamented for so many years, is yet alive, and is Governor over all the Land of Egypt, and nothing is wanting to complete his Happiness,
Joseph, that Son of thy Love, whose Absence, not to say Death, thou hast so bitterly lamented for so many Years, is yet alive, and is Governor over all the Land of Egypt, and nothing is wanting to complete his Happiness,
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How may we imagin was the heart of the Holy Man transported with joy at the hearing of this News? and how would he give order to get all things ready for the Journey, that he might go and enjoy the presence of his Beloved Joseph? This indeed might have been expected;
How may we imagine was the heart of the Holy Man transported with joy At the hearing of this News? and how would he give order to get all things ready for the Journey, that he might go and enjoy the presence of his beloved Joseph? This indeed might have been expected;
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and the Text saith, That when he had seen them, cum { que } vidisset plaustra & universa quae miserat, his Spirit revived within him, revixit Spiritus ejus; and,
and the Text Says, That when he had seen them, cum { que } vidisset plaustra & universa Quae miserat, his Spirit revived within him, revixit Spiritus His; and,
if our Dearest Redeemer, whose Wisdom suggested, and Goodness prompted him to make use of the most efficacious means to inflame our Affections with the Love of Heaven, led the Disciples of my Text up to the top of Mount Thabor, and was there transfigured before them!
if our Dearest Redeemer, whose Wisdom suggested, and goodness prompted him to make use of the most efficacious means to inflame our Affections with the Love of Heaven, led the Disciples of my Text up to the top of Mount Mount tabor, and was there transfigured before them!
for St. Luke says in express terms, that when he spake to them of his Passion and Resurrection, Ipsi nihil horum intellexerunt; they understood nothing of these things, and what he said affected them no more than if he had spoken in some unknown Language;
for Saint Lycia Says in express terms, that when he spoke to them of his Passion and Resurrection, Ipsi nihil horum intellexerunt; they understood nothing of these things, and what he said affected them no more than if he had spoken in Some unknown Language;
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What remedy then to disengage their Understandings from this stupidity, and engage their Wills to labor heartily for Heaven? The remedy was, (and blessed be his Goodness in condescending so graciously to our Weakness) to suffer himself to be transfigured before them, and by communicating that Glory to his Body, which hitherto he had kept restrained within his Soul, to give them a sight of that Glory of which he had so often discoursed to them:
What remedy then to disengage their Understandings from this stupidity, and engage their Wills to labour heartily for Heaven? The remedy was, (and blessed be his goodness in condescending so graciously to our Weakness) to suffer himself to be transfigured before them, and by communicating that Glory to his Body, which hitherto he had kept restrained within his Soul, to give them a sighed of that Glory of which he had so often discoursed to them:
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And that they might not doubt but that a participation of the like Glory was designed also for his Servants and Followers, he caused Moses and Elias to appear in like Majesty and Brightnes with him.
And that they might not doubt but that a participation of the like Glory was designed also for his Servants and Followers, he caused Moses and Elias to appear in like Majesty and Brightness with him.
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The same was also signified in the brightness of his Garments, which (as St. Thomas observes upon this place) were a Type or Figure of the Saints; of whom the Prophet Isay saith, that he shall cloath himself with them as with a Robe of Glory,
The same was also signified in the brightness of his Garments, which (as Saint Thomas observes upon this place) were a Type or Figure of the Saints; of whom the Prophet Saiah Says, that he shall cloth himself with them as with a Robe of Glory,
From whence the Devout St. Austin, with his wonted Acuteness, took occasion to apply those words of holy David, He giveth his Snow like Wool, (the usual matter of which Garments are made) to what pass'd in the Transfiguration of our Lord;
From whence the Devout Saint Austin, with his wonted Acuteness, took occasion to apply those words of holy David, He gives his Snow like Wool, (the usual matter of which Garments Are made) to what passed in the Transfiguration of our Lord;
giving us to understand by his appearing then as it were cloathed with Snow, what kind of Fleece his Garment of Glory was to be made of, that is, of those who had washed their Stoles in the Blood of the Lamb, and so were become pure and white as Snow; or â–ª as St. Paul expresses it, a Glorious Church without spot or wrinkle; without spot, as wash'd white in the Blood of the Lamb;
giving us to understand by his appearing then as it were clothed with Snow, what kind of Fleece his Garment of Glory was to be made of, that is, of those who had washed their Stoles in the Blood of the Lamb, and so were become pure and white as Snow; or â–ª as Saint Paul Expresses it, a Glorious Church without spot or wrinkle; without spot, as washed white in the Blood of the Lamb;
How much more efficaciously the Affections of the Disciples were inflam'd to action by the sight of so Glorious a Reward, than by what they had only heard discours'd of it, the Transport of St. Peter, and the hast he was then in to fall to building of Tabernacles, and (when that was not permitted,
How much more efficaciously the Affections of the Disciples were inflamed to actium by the sighed of so Glorious a Reward, than by what they had only herd discoursed of it, the Transport of Saint Peter, and the haste he was then in to fallen to building of Tabernacles, and (when that was not permitted,
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What concerns our selves, Dear Christian Auditors, is to imitate the Example of those, who (as the same St. Peter saith) have made known unto us the Power and Coming of our Lord Jesus Christ, having been spectators of his Majesty when they were with him in the Holy Mount, and not to suffer our selves to remain so dull and stupid as not to be moved with it.
What concerns our selves, Dear Christian Auditors, is to imitate the Exampl of those, who (as the same Saint Peter Says) have made known unto us the Power and Coming of our Lord jesus christ, having been spectators of his Majesty when they were with him in the Holy Mount, and not to suffer our selves to remain so dull and stupid as not to be moved with it.
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When Nehemias had restored the Temple and the Altar, he caused the Sacrifices to be sprinkl'd with a thick Water, which the Priests had found in a deep and dry Well, where their Ancestors had hid the Holy Fire when they went into Captivity.
When Nehemiah had restored the Temple and the Altar, he caused the Sacrifices to be sprinkled with a thick Water, which the Priests had found in a deep and dry Well, where their Ancestors had hid the Holy Fire when they went into Captivity.
And will it not be a matter of greater Wonder and Astonishment, if now that the Sun of Justice, after having so long remained under a Cloud, has display'd the Beams of his Glory, both in his Face and Garments, our hearts shall still remain like thick Water, that is, cold and earthy,
And will it not be a matter of greater Wonder and Astonishment, if now that the Sun of justice, After having so long remained under a Cloud, has displayed the Beams of his Glory, both in his Face and Garments, our hearts shall still remain like thick Water, that is, cold and earthy,
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how long will you suffer your hearts to lie groveling upon the Earth? And why will you spend your days in hunting after the vain and transitory, and therefore false and lying Goods of this Life, without aspiring to those Eternal, and therefore only true and substantial Goods, which are prepared for you in Heaven? If a Prize be propos'd to be run for of any considerable Value,
how long will you suffer your hearts to lie groveling upon the Earth? And why will you spend your days in hunting After the vain and transitory, and Therefore false and lying Goods of this Life, without aspiring to those Eternal, and Therefore only true and substantial Goods, which Are prepared for you in Heaven? If a Prize be proposed to be run for of any considerable Valve,
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how do those who are to run for it pluck up their Spirits, and abstain from all things, however otherwise pleasing and dear to them, that may hinder them in the Race? And if they do this to obtain a corruptible Reward,
how do those who Are to run for it pluck up their Spirits, and abstain from all things, however otherwise pleasing and dear to them, that may hinder them in the Raze? And if they do this to obtain a corruptible Reward,
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how much more, as St. Paul presses the Argument, ought we to abstain from all those things that are hurtful, and may hinder us in our Course to Heaven; since what we contend for, is no less than a Crown of never-fading Glory? They,
how much more, as Saint Paul presses the Argument, ought we to abstain from all those things that Are hurtful, and may hinder us in our Course to Heaven; since what we contend for, is no less than a Crown of never-fading Glory? They,
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But for the Prize of Heaven, every one (to use the Apostle's expression) that runs lawfully, that is, keeping the Commandments of God, (tho' not with equal Swiftness and Perfection,
But for the Prize of Heaven, every one (to use the Apostle's expression) that runs lawfully, that is, keeping the commandments of God, (though not with equal Swiftness and Perfection,
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had it been our hard Lot to have been born in some Barbarous Nation, where there had been no certain Knowledg of the true Reward of Vertue; or to have been brought up among the Philosophers, of whom St. Augustin reporteth, that they had above two hundred different Opinions concerning the last end or Happiness of man, not knowing which to fix upon,
had it been our hard Lot to have been born in Some Barbarous nation, where there had been not certain Knowledge of the true Reward of Virtue; or to have been brought up among the Philosophers, of whom Saint Augustin Reporteth, that they had above two hundred different Opinions Concerning the last end or Happiness of man, not knowing which to fix upon,
But now that we both know the Prize that we are to run for, and that if we run lawfully, that is, observing the prescribed Rule of God's Law, we shall certainly obtain it;
But now that we both know the Prize that we Are to run for, and that if we run lawfully, that is, observing the prescribed Rule of God's Law, we shall Certainly obtain it;
and did not do it, was deem'd worthy not only to be deprived of the Reward, but to be beaten with many stripes? Let us not deceive our selves, One way or other we must be finally like to Angels. What our Savior said of the Just, that they shall be as the Angels in Heaven, (and who, says St. Austin, would have believ'd it,
and did not do it, was deemed worthy not only to be deprived of the Reward, but to be beaten with many stripes? Let us not deceive our selves, One Way or other we must be finally like to Angels. What our Saviour said of the Just, that they shall be as the Angels in Heaven, (and who, Says Saint Austin, would have believed it,
Eternal Happiness must be our Reward, or Eternal Misery our Doom. This may seem a hard condition to the inordinate Lovers of this World, and perhaps to some faint-hearted Christians, who could wish to be in Heaven, so it might cost them nothing:
Eternal Happiness must be our Reward, or Eternal Misery our Doom. This may seem a hard condition to the inordinate Lovers of this World, and perhaps to Some fainthearted Christians, who could wish to be in Heaven, so it might cost them nothing:
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But who ever thought the Children of Israel were hardly dealt with, because God, after he had led them on dry ground through the middle of Jordan, let the Waters flow in their ordinary Channel,
But who ever Thought the Children of Israel were hardly dealt with, Because God, After he had led them on dry ground through the middle of Jordan, let the Waters flow in their ordinary Channel,
and hinder their retiring back, so that they were reduc'd to a necessity of being either Conquerors or Slaves? This happy necessity whetted their Courage to that degree, that in a short time they became Masters of the Earthly Canaan, which was a Type and Figure of the Heavenly One. And God seems to make use of the same Stratagem to encourage us to fight for the Glory of Heaven, when having led us through the Waters of Baptism, he puts us upon a necessity of making our selves eternally happy, if we will not be eternally miserable.
and hinder their retiring back, so that they were reduced to a necessity of being either Conquerors or Slaves? This happy necessity whetted their Courage to that degree, that in a short time they became Masters of the Earthly Canaan, which was a Type and Figure of the Heavenly One. And God seems to make use of the same Stratagem to encourage us to fight for the Glory of Heaven, when having led us through the Waters of Baptism, he puts us upon a necessity of making our selves eternally happy, if we will not be eternally miserable.
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What then if some difficulties occur in regulating the inordinate desires of our corrupt Nature to the Law of God? What if it cost some pain and labor to mortifie and repress the absurd and extravagant suggestions of our sensual appetites? Is there any thing of satisfaction even in this World, (how short and momentary soever) but costs pain and trouble to obtain it? Does not the Merchant undertake long Voyages at Sea,
What then if Some difficulties occur in regulating the inordinate Desires of our corrupt Nature to the Law of God? What if it cost Some pain and labour to mortify and repress the absurd and extravagant suggestions of our sensual appetites? Is there any thing of satisfaction even in this World, (how short and momentary soever) but costs pain and trouble to obtain it? Does not the Merchant undertake long Voyages At Sea,
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and enter the Combat with manifest hazard of his Life, to gain the empty Honor of a Triumph? Does not the sick person abstain from all things which the Physician commands him,
and enter the Combat with manifest hazard of his Life, to gain the empty Honour of a Triumph? Does not the sick person abstain from all things which the physician commands him,
as soon as re-established? And if the transitory things of this World are not attainable without much toil and labor (which when they are gotten are upon the brink of being lost) can we expect that Heaven alone should be cast upon us without any pains or labor on our part to obtain it? Surely nothing can be more unjust, nor more unworthy a Creature endued with Reason, than this unequal Proceeding.
as soon as Reestablished? And if the transitory things of this World Are not attainable without much toil and labour (which when they Are got Are upon the brink of being lost) can we expect that Heaven alone should be cast upon us without any pains or labour on our part to obtain it? Surely nothing can be more unjust, nor more unworthy a Creature endued with Reason, than this unequal Proceeding.
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or a supine neglect to render it lively by framing a right Judgment of the greatness of the Glory of the next Life in comparison of this? Did we do this, it were impossible we should not ardently desire, and heartily labor for it;
or a supine neglect to render it lively by framing a right Judgement of the greatness of the Glory of the next Life in comparison of this? Did we do this, it were impossible we should not ardently desire, and heartily labour for it;
and instead of repining at the pains we are to take for it, wonder, as St. Austin did, that so great a Reward should be expos'd for so little Labor.
and instead of repining At the pains we Are to take for it, wonder, as Saint Austin did, that so great a Reward should be exposed for so little Labour.
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It were but just, says he, that Eternal Labor should be exacted of us for the obtaining of Eternal Rest; Pro aeterna requie, aeternus labor subeundus erat.
It were but just, Says he, that Eternal Labour should be exacted of us for the obtaining of Eternal Rest; Pro aeterna requie, Eternal labour subeundus erat.
But because then the Reward could never be obtain'd, because the Labor would never be at an end, God has been so gracious as to order, that it shall not only be temporal, but short. Non solum temporalem voluit laborem tuum Deus, sed brevem.
But Because then the Reward could never be obtained, Because the Labour would never be At an end, God has been so gracious as to order, that it shall not only be temporal, but short. Non solum temporalem voluit laborem tuum Deus, sed brevem.
And I may add, not only short, but momentary: For if this Globe of Earth on which we live, compar'd with the vast Extension of the Heavens, bears no greater a proportion than that of a Point to the Circumference; what can the few days we have to live upon this Point, be, in comparison of Eternity, but a Moment? And yet how much of this Moment do we daily pare off,
And I may add, not only short, but momentary: For if this Globe of Earth on which we live, compared with the vast Extension of the Heavens, bears no greater a proportion than that of a Point to the Circumference; what can the few days we have to live upon this Point, be, in comparison of Eternity, but a Moment? And yet how much of this Moment do we daily pare off,
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and squander away upon the Vanities of the World, as if a whole Moment of Labor were too much for an Eternity of Glory? Whatever our Conduct hath been hitherto, let us not henceforward be so ungrateful to the Riches of God's Goodness,
and squander away upon the Vanities of the World, as if a Whole Moment of Labour were too much for an Eternity of Glory? Whatever our Conduct hath been hitherto, let us not henceforward be so ungrateful to the Riches of God's goodness,
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God has allotted to man two Lives, the One in this World, short, and subject to many miseries; the Other Eternal, in the next, and to those who live well free from all Misery,
God has allotted to man two Lives, the One in this World, short, and Subject to many misery's; the Other Eternal, in the next, and to those who live well free from all Misery,
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and replenished with all kind of Goods. This supposed, nothing can be more evident, than that the latter is infinitly and without comparison to be preferred before the former. What then can we conclude from these premisses, unless we will renounce our Reason, as well as our Happiness, but a strong Resolution to set our selves seriously to work,
and replenished with all kind of Goods. This supposed, nothing can be more evident, than that the latter is infinitely and without comparison to be preferred before the former. What then can we conclude from these premises, unless we will renounce our Reason, as well as our Happiness, but a strong Resolution to Set our selves seriously to work,
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and not suffer any day, or hour, or moment of our Life to slide away, without making an advance towards the obtaining of so great a Good? What was represented on Mount Thabor, tho' Great and Glorious,
and not suffer any day, or hour, or moment of our Life to slide away, without making an advance towards the obtaining of so great a Good? What was represented on Mount Mount tabor, though Great and Glorious,
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as you have heard in the First Part, was but a Glimpse or Reflection of that Essential Glory, which the Blessed shall enjoy in Heaven. If then the Labor of acquiring it deters us, let the Greatness of the Reward invite us;
as you have herd in the First Part, was but a Glimpse or Reflection of that Essential Glory, which the Blessed shall enjoy in Heaven. If then the Labour of acquiring it deters us, let the Greatness of the Reward invite us;
so Great, that St. Paul says, Neither eye hath seen, nor ear hath heard, nor hath it entred into the heart of man to conceive the good things which God hath prepared for those that love him.
so Great, that Saint Paul Says, Neither eye hath seen, nor ear hath herd, nor hath it entered into the heart of man to conceive the good things which God hath prepared for those that love him.
May his Infinit Mercy bring us to that happy Station, where we may behold him, as he is, face to face, and see and enjoy what here we cannot comprehend. In the mean time, let us say from our hearts with St. Paul, 1 Tim. 1. 17. To the King of Ages, Immortal, Invisible, only God, be Honor and Glory for ever and ever. Amen.
May his Infinite Mercy bring us to that happy Station, where we may behold him, as he is, face to face, and see and enjoy what Here we cannot comprehend. In the mean time, let us say from our hearts with Saint Paul, 1 Tim. 1. 17. To the King of Ages, Immortal, Invisible, only God, be Honour and Glory for ever and ever. Amen.
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