A SERMON Preach'd before the KING On the 13th of November, being the Feast of all the Saints of the Holy Order of St. Benedict. Qui non accipit Crucem suam, et sequitur me non est me dignus. Matth. 10.36. SAint John Chrysostom (most Sacred Majesty) speaking of the Devotion which the Church of his Age expressed to the Memory of the Saints, says, There is nothing more known than the Reason why the Faithful are invited to assist at their Solemnities, that due Honour may be paid to them who have set before our eyes such bright and glorious Examples of Vertue, to excite us to a holy Emulation of their Glory, Imitation of their Vertue;
A SERMON Preached before the KING On the 13th of November, being the Feast of all the Saints of the Holy Order of Saint Benedict. Qui non accipit Crucem suam, et sequitur me non est me Dignus. Matthew 10.36. SAint John Chrysostom (most Sacred Majesty) speaking of the Devotion which the Church of his Age expressed to the Memory of the Saints, Says, There is nothing more known than the Reason why the Faithful Are invited to assist At their Solemnities, that due Honour may be paid to them who have Set before our eyes such bright and glorious Examples of Virtue, to excite us to a holy Emulation of their Glory, Imitation of their Virtue;
And if this be the Sum of all our Devotion, if this be the end of all the Honour we exhibit to the Saints, it is a folly to apprehend Superstition, when the Service is so reasonable, or to fancy dangerous Consequences from Justice and Piety.
And if this be the Sum of all our Devotion, if this be the end of all the Honour we exhibit to the Saints, it is a folly to apprehend Superstition, when the Service is so reasonable, or to fancy dangerous Consequences from justice and Piety.
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yet if we desire to be Imitators of them, as they were of Christ, as the Apostle advises in reference to himself, Reason and Experience tell us, the best way to Copy out their Lives,
yet if we desire to be Imitators of them, as they were of christ, as the Apostle advises in Referente to himself, Reason and Experience tell us, the best Way to Copy out their Lives,
Taking up the Cross therefore is the Noviceship, carrying the Cross is the Profession, not only of the Monk, but of every Christian; and yet no more is required of the Monk,
Taking up the Cross Therefore is the Noviceship, carrying the Cross is the Profession, not only of the Monk, but of every Christian; and yet no more is required of the Monk,
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I judge it therefore not improper, in an Age where Piety is at so low an Ebb, that it has left the Sands dry, almost without any hope of covering them again;
I judge it Therefore not improper, in an Age where Piety is At so low an Ebb, that it has left the Sands dry, almost without any hope of covering them again;
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where Christianity at its full grouth, under Christian Princes and the shew of publick Exercise, is in effect returned to its state of Infancy, fallen into its primitive Obscurity,
where Christianity At its full grouth, under Christian Princes and the show of public Exercise, is in Effect returned to its state of Infancy, fallen into its primitive Obscurity,
I accidentally touch'd upon this Matter the last time I appeared in this honourable Chair, and now it is my Business (I hope) to give them Satisfaction who found it not before.
I accidentally touched upon this Matter the last time I appeared in this honourable Chair, and now it is my Business (I hope) to give them Satisfaction who found it not before.
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but we must apply our selves in a particular manner to the Queen of Solitaries whose blessed Retirement was Crown'd with that Angelical Address, which deserves to be repeated by all who share in the fruit of it; Hail full of Grace, &c.
but we must apply our selves in a particular manner to the Queen of Solitaries whose blessed Retirement was Crowned with that Angelical Address, which deserves to be repeated by all who share in the fruit of it; Hail full of Grace, etc.
THE Eloquent Father of the Greek Church, (in his 36 Hom.) sticks so close to the Letter of this Text, that he will allow it to be taken in no larger a sense than the Words sound, That every one is oblig'd to live not only in a Disposition and Preparation of mind to die for Christ,
THE Eloquent Father of the Greek Church, (in his 36 Hom.) sticks so close to the letter of this Text, that he will allow it to be taken in no larger a sense than the Words found, That every one is obliged to live not only in a Disposition and Preparation of mind to die for christ,
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where Mortification is expressed as the Conditional of Life eternal, Si mortificaveritis, vivetis: As universal; They who are of Christ, have crucified the flesh, with the affections and lusts, the passions and appetites thereof:
where Mortification is expressed as the Conditional of Life Eternal, Si mortificaveritis, vivetis: As universal; They who Are of christ, have Crucified the Flesh, with the affections and Lustiest, the passion and appetites thereof:
but I presume I shall not be thought rude for delivering the Message which the Holy Ghost has put into my mouth, and tell her in the Apostles Words, She that liveth in Delights, is dead while she liveth.
but I presume I shall not be Thought rude for delivering the Message which the Holy Ghost has put into my Mouth, and tell her in the Apostles Words, She that lives in Delights, is dead while she lives.
as St. Matthew seems to imply, but according to St. Mark, Convocatâ turbâ cum Discipulis suis, calling together the multitude with the Disciples, (the Antient Form and Method of publishing Laws) he Enacts this Penal Statute, he declares it to the multitude in presence of his Disciples,
as Saint Matthew seems to imply, but according to Saint Mark, Convocatâ turbâ cum Discipulis suis, calling together the multitude with the Disciples, (the Ancient From and Method of publishing Laws) he Enacts this Penal Statute, he declares it to the multitude in presence of his Disciples,
Dicebat autem ad omnes, saies St. Luke, he said to all present, and by consequence to all who to the end of the World should embrace his Doctrine, that no body should be excluded, provided always, he take up his Cross.
Dicebat autem ad omnes, Says Saint Lycia, he said to all present, and by consequence to all who to the end of the World should embrace his Doctrine, that no body should be excluded, provided always, he take up his Cross.
But since it is not in every bodies power, as I said before, to fulfill it according to the Letter, by carrying the Material Cross with his Blessed Master,
But since it is not in every bodies power, as I said before, to fulfil it according to the letter, by carrying the Material Cross with his Blessed Master,
abneget semetipsum: saies St. Matthew. Let him deny himself, implying self-abnegation to be the Catholick, the universal Cross, to which every one is oblig'd not only readily to submit, not only to bear it chearfully,
abneget semetipsum: Says Saint Matthew. Let him deny himself, implying self-abnegation to be the Catholic, the universal Cross, to which every one is obliged not only readily to submit, not only to bear it cheerfully,
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In fine, St. Luke gives a farther light, by the addition of a NONLATINALPHABET, Let him take up his Cross daily, leading a dying life answerable to St. Paul's quotidie morior, which gave the Holy Fathers occasion to define the life of a Christian, a daily Martyrdom, tota vita Christiani, si secundum Evangelium vivat, quotidianum Martyrium est.
In fine, Saint Lycia gives a farther Light, by the addition of a, Let him take up his Cross daily, leading a dying life answerable to Saint Paul's quotidie Morior, which gave the Holy Father's occasion to define the life of a Christian, a daily Martyrdom, tota vita Christians, si secundum Evangelium vivat, quotidian Martyrium est.
This is the word of God sharper than a two-edged Sword, to those who would faign believe that Jesus Christ came to send peace and repose on Earth. But he expresly tells us, he came not to send Peace but the Sword;
This is the word of God sharper than a two-edged Sword, to those who would faign believe that jesus christ Come to send peace and repose on Earth. But he expressly tells us, he Come not to send Peace but the Sword;
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So he that loves Father or Mother more than me, does not take up his Cross, non est me dignus, for he is not worthy of me, saies our Divine Legis-lator.
So he that loves Father or Mother more than me, does not take up his Cross, non est me Dignus, for he is not worthy of me, Says our Divine Legislator.
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This is the word, which from the tender age of Christian Religion, has peopled deserts, has turn'd the most frightful Cavern into Oratories, has rendered the most inhospitable Sands,
This is the word, which from the tender age of Christian Religion, has peopled deserts, has turned the most frightful Cavern into Oratories, has rendered the most inhospitable Sands,
This in fine, is that word, which to the amazement of flesh and blood has brought down the most tender and delicate Daughters of Sion to sit in the dust, has drove the most tender and delicate complexions to macerate themselves with Fastings and Watchings, has summon'd the Courtier from his easie life,
This in fine, is that word, which to the amazement of Flesh and blood has brought down the most tender and delicate Daughters of Sion to fit in the dust, has drove the most tender and delicate complexions to macerate themselves with Fastings and Watchings, has summoned the Courtier from his easy life,
And I am perswaded, were it consider'd in cold blood, by the plurality of Christians, it would soon convert our Houses into Convents, our Villa's into Monasteries,
And I am persuaded, were it considered in cold blood, by the plurality of Christians, it would soon convert our Houses into Convents, our Villa's into Monasteries,
and reduce our Towns and Cities into the happy condition of Nitria, Memphis, and Thebais, where History tells us, there were almost as many Religious, as inhabitants.
and reduce our Towns and Cities into the happy condition of Nitria, Memphis, and Thebaid, where History tells us, there were almost as many Religious, as inhabitants.
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or the Widdow and Orphan cry from the Garret, and the Seller, that you squander away in your very Equipage and Attire the ransome of your own Souls, and the blood of theirs; Sanguinem animarum pauperum.
or the Widow and Orphan cry from the Garret, and the Seller, that you squander away in your very Equipage and Attire the ransom of your own Souls, and the blood of theirs; Sanguinem animarum Pauperum.
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for tho the Renown of the Ancestours be the Glory of the Posterity, and among the Ancients, the Son was upon some occasions oblig'd to commend the Parent,
for though the Renown of the Ancestors be the Glory of the Posterity, and among the Ancients, the Son was upon Some occasions obliged to commend the Parent,
and publish his Merits in an Anniversary Harangue to the people, yet this Roman vertue would savour of ostentation in a Christian, did not the Scripture warrant us to praise glorious Men, and even our Parents in their Generations;
and publish his Merits in an Anniversary Harangue to the people, yet this Roman virtue would savour of ostentation in a Christian, did not the Scripture warrant us to praise glorious Men, and even our Parents in their Generations;
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since there is scarce any one within these Walls, or even upon English ground who is not particularly interessed in the Glory of the Benedictine Order;
since there is scarce any one within these Walls, or even upon English ground who is not particularly interested in the Glory of the Benedictine Order;
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1 Scotland, 2 part of France and Ireland, 3 Flanders, 4 Holland, 5 Germany, 6 Norway, and almost all the Western Church on this side the Alpes, and 7 beyond the Pyraenean, acknowledge these illustrious Men, all Benedictins,
1 Scotland, 2 part of France and Ireland, 3 Flanders, 4 Holland, 5 Germany, 6 Norway, and almost all the Western Church on this side the Alps, and 7 beyond the Pyraenean, acknowledge these illustrious Men, all Benedictins,
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I need not put you in mind of your Relation to some of these celebrated Men, I need not mention a St. Austin, and a long Succession of Arch-Bishops of Canterbury almost uninterrupted till these latter times:
I need not put you in mind of your Relation to Some of these celebrated Men, I need not mention a Saint Austin, and a long Succession of Arch-Bishops of Canterbury almost uninterrupted till these latter times:
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And pray God, this Remnant of their Posterity, which by the favour of another Ethelbert, and of another Bertha, ye behold Officiating at your Sacred Altars, may meet with some part of their success, under such Illustrious Examples;
And pray God, this Remnant of their Posterity, which by the favour of Another Ethelbert, and of Another Bertha, you behold Officiating At your Sacred Altars, may meet with Some part of their success, under such Illustrious Examples;
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I shall not speak of Men Famous in their ages for great Litterature and consummated Prudence, to whose Industry and Institution the Christian World owes the first publick Schools and Universities, particularly the two Eyes of this Nation, our two Equal Sisters.
I shall not speak of Men Famous in their ages for great Literature and consummated Prudence, to whose Industry and Institution the Christian World owes the First public Schools and Universities, particularly the two Eyes of this nation, our two Equal Sisters.
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and largeness of the Trunck, to consider the Root whence all these perfections spring, which you will easily agree with me without much Disquisition, is their taking up of their Cross, and following Christ;
and largeness of the Trunk, to Consider the Root whence all these perfections spring, which you will Easily agree with me without much Disquisition, is their taking up of their Cross, and following christ;
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and putting on a true Apostolical Spirit, which enables us to say with them, who in Act had but little to leave, Behold, we have left all things, because they retained nothing, even in Desire.
and putting on a true Apostolical Spirit, which enables us to say with them, who in Act had but little to leave, Behold, we have left all things, Because they retained nothing, even in Desire.
They are in effect but the Repetition, with some Improvements, of what we all make in our Baptism, excepting that of perpetual Chastity, which the Examples of the Nazarites in the old Law, the constant Practice and Doctrine of the New demonstrate not only to be possible,
They Are in Effect but the Repetition, with Some Improvements, of what we all make in our Baptism, excepting that of perpetual Chastity, which the Examples of the nazarites in the old Law, the constant Practice and Doctrine of the New demonstrate not only to be possible,
and following Christ, is a positive Commandment, tho the Extension of them, the ultimum quod sic, to what degree one may denie himself, is but a Counsel, you will find the Monk concern'd in them more as a Christian, than as he is Religious:
and following christ, is a positive Commandment, though the Extension of them, the ultimum quod sic, to what degree one may deny himself, is but a Counsel, you will find the Monk concerned in them more as a Christian, than as he is Religious:
If S. Basil say it is the Duty of a Monk, to be always mindful of his End, to rejoyce in Hope, to bear Affliction, to Pray without ceasing, to give Thanks in all things, to detest Arrogance and love Sobriety;
If S. Basil say it is the Duty of a Monk, to be always mindful of his End, to rejoice in Hope, to bear Affliction, to Pray without ceasing, to give Thanks in all things, to detest Arrogance and love Sobriety;
it is no more than S. Paul exacts of every Christian, totidem verbis. If S. Bernard teach that a Monk must be like Melchisedec without Father or Mother,
it is no more than S. Paul exacts of every Christian, totidem verbis. If S. Bernard teach that a Monk must be like Melchizedek without Father or Mother,
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or Geneology, that is dead to all the interests of Flesh and Blood, our Blessed Saviour protests that who does not hate Father and Mother, that is prefer his Service to the Inclinations of Nature, does not hate even his own Soul, Postpone his Secular Advantages and Propensions, to this great Duty, is not worthy of him.
or Genealogy, that is dead to all the interests of Flesh and Blood, our Blessed Saviour protests that who does not hate Father and Mother, that is prefer his Service to the Inclinations of Nature, does not hate even his own Soul, Postpone his Secular Advantages and Propensions, to this great Duty, is not worthy of him.
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Qui propter Christum seipsum odit, & super omnia illum diligit, verè Monachus est; yet this is deliver'd by our Saviour as the Definition of a Christian.
Qui propter Christ seipsum odit, & super omnia Ilum diligit, verè Monachus est; yet this is Delivered by our Saviour as the Definition of a Christian.
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If Humility, as St. Bern. assures us, be the chief and Characteristical Vertue of a Monk, St. Macharius, (Hom. 15.) marks it out as the sign of Christianity it self, signum Christianismi est ipsa bumilitas, saies Macharius; suprema virtus Monachi est ipsa Humilitas, saies St. Bernard. If a Monk be justly esteem'd dead to the World,
If Humility, as Saint Bern. assures us, be the chief and Characteristical Virtue of a Monk, Saint Macharius, (Hom. 15.) marks it out as the Signen of Christianity it self, signum Christianism est ipsa bumilitas, Says Macharius; Supreme virtus Monachi est ipsa Humilitas, Says Saint Bernard. If a Monk be justly esteemed dead to the World,
So does the Law of Christ suppose every Christian dead to the World, so much the very Profession of our Faith imports, saies St. Bern. that we live not to our selves but to him who dy'd for us:
So does the Law of christ suppose every Christian dead to the World, so much the very Profession of our Faith imports, Says Saint Bern. that we live not to our selves but to him who died for us:
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To be short, if a Monk who lives irregularly in his Convent, or casts off his Habit to enjoy what he cannot now lawfully use, deservedly forfeits that Honourable stile:
To be short, if a Monk who lives irregularly in his Convent, or Cast off his Habit to enjoy what he cannot now lawfully use, deservedly forfeits that Honourable style:
So St. Aug. in his admirable Book de vita Christiana ch. 11. warns us not to think him a Christian who performs few or no actions of Christianity, whose Conversation is not according to Justice,
So Saint Aug. in his admirable Book de vita Christian changed. 11. warns us not to think him a Christian who performs few or no actions of Christianity, whose Conversation is not according to justice,
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The same affirms the grave and Eloquent Salvianus: Christiani esse dicuntur & non sunt, they are said to be Christians but are not so, who by their Vices and Impurities render the very name of Religion Infamous.
The same affirms the grave and Eloquent Salvianus: Christians esse dicuntur & non sunt, they Are said to be Christians but Are not so, who by their Vices and Impurities render the very name of Religion Infamous.
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If it be a Counsel to dedicate ones self to the perpetual observance of Chastity, it is a Command, qui habent uxores, tanquam non habentes sint, let the Marry'd be as if they were not Marry'd;
If it be a Counsel to dedicate ones self to the perpetual observance of Chastity, it is a Command, qui habent Uxores, tanquam non Habentes sint, let the Married be as if they were not Married;
If it be a Counsel to forsake the World, it is a Precept not to love it: If it be a Counsel to renounce ones Possessions, it is a Precept to renounce ones self: if it be a Counsel to take the Monastick Habit, it is a Precept to take up the Cross, whatsoever your state and condition be, to take it up daily, whatsoever your Business or Imployment.
If it be a Counsel to forsake the World, it is a Precept not to love it: If it be a Counsel to renounce ones Possessions, it is a Precept to renounce ones self: if it be a Counsel to take the Monastic Habit, it is a Precept to take up the Cross, whatsoever your state and condition be, to take it up daily, whatsoever your Business or Employment.
So that upon ballancing the two States, you will find your selves infinitely disappointed, you will find the Life of the World more weighty and difficult than that of Religion;
So that upon balancing the two States, you will find your selves infinitely disappointed, you will find the Life of the World more weighty and difficult than that of Religion;
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and escape out of the World, then to live in a continual Jeopardy, to stand ever upon the Guard, to have the sword at your Heart, and the Knife at your Throat;
and escape out of the World, then to live in a continual Jeopardy, to stand ever upon the Guard, to have the sword At your Heart, and the Knife At your Throat;
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it strengthens their Hands and puts better Arms into them, to fight against the Powers of Wickedness, it covers them with a Shield of proof against the most fiery Darts of Satan, it points them out a shorter cut to Happiness, by removing those Obstacles of Piety which so often occur in the World,
it strengthens their Hands and puts better Arms into them, to fight against the Powers of Wickedness, it covers them with a Shield of proof against the most fiery Darts of Satan, it points them out a shorter Cut to Happiness, by removing those Obstacles of Piety which so often occur in the World,
I know some will be very much surpriz'd at this Doctrine, as having imbib'd a quite contrary Notion of a Religious Life, figuring it to themselves like a Prison, a heavy constraint and confinement,
I know Some will be very much surprised At this Doctrine, as having imbibed a quite contrary Notion of a Religious Life, figuring it to themselves like a Prison, a heavy constraint and confinement,
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surrounded with Terrour and Solitude, resounding with the strokes of Disciplines, and ecchoing with the Sighs of unfortunate People, who out of necessity,
surrounded with Terror and Solitude, resounding with the Strokes of Disciplines, and echoing with the Sighs of unfortunate People, who out of necessity,
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and a prepared Mind, having nothing to leave behind them, but the prison of flesh, no other tye to break then the Union between the Soul and the Body, no other Settlement to make then to bid adieu to their exile, and return home.
and a prepared Mind, having nothing to leave behind them, but the prison of Flesh, no other tie to break then the union between the Soul and the Body, no other Settlement to make then to bid adieu to their exile, and return home.
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and Superfluous in Church and State, and prompt these Illuminate Zelots to rectifie the Errours and Mistakes of their Ancestors, who by near a thousand years experience, found the Monks the Bulwark of Religion,
and Superfluous in Church and State, and prompt these Illuminate Zealots to rectify the Errors and Mistakes of their Ancestors, who by near a thousand Years experience, found the Monks the Bulwark of Religion,
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Poor Ignorant Antiquity was of Opinion, That the first and chiefest concern of Government, the very hinges on which it depends, was the Service of God.
Poor Ignorant Antiquity was of Opinion, That the First and chiefest concern of Government, the very hinges on which it depends, was the Service of God.
From performing which, with much personal Attendance, because the multipliplicity of Affairs and Necessities of Life did hinder most People, she set Men apart whose sole Function and Calling it should be to Pray for and Instruct the rest, the Examples of whose Lives should sett a Beauty upon Piety, the stateliness of whose Churches,
From performing which, with much personal Attendance, Because the multipliplicity of Affairs and Necessities of Life did hinder most People, she Set Men apart whose sole Function and Calling it should be to Pray for and Instruct the rest, the Examples of whose Lives should Set a Beauty upon Piety, the stateliness of whose Churches,
beholding Manificent Edifices, never considering they were Castles and Fortresses against Errours and Ignorance, within which Walls they themselves receiv'd,
beholding Manificent edifices, never considering they were Castles and Fortresses against Errors and Ignorance, within which Walls they themselves received,
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But this Posterity of theirs, which by a special Providence of God continues by an uninterrupted Succession to this very Day, through all the Revolutions and Changes which have swallowed up so many other Ecclesiastical Bodies and laid them in the dust, does willingly and freely Renounce all Titles or Rights which might possibly be inherent in the Antient and the present English Congregation of Monks, who ACKNOWLEDG by my Mouth, that the Alienation of their Lands,
But this Posterity of theirs, which by a special Providence of God continues by an uninterrupted Succession to this very Day, through all the Revolutions and Changes which have swallowed up so many other Ecclesiastical Bodies and laid them in the dust, does willingly and freely Renounce all Titles or Rights which might possibly be inherent in the Ancient and the present English Congregation of Monks, who ACKNOWLEDGE by my Mouth, that the Alienation of their Lands,
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how unjust soever in the beginning, and ensuing Confirmations of it, is now fixed by so full and uncontrolable Authority both of CHURCH and STATE, that they can by no Law ECLESIASTICAL or CIVIL, be wrested out of the Hands of the present Possessours, or their Heirs.
how unjust soever in the beginning, and ensuing Confirmations of it, is now fixed by so full and uncontrollable authority both of CHURCH and STATE, that they can by no Law ECCLESIASTICAL or CIVIL, be wrested out of the Hands of the present Possessors, or their Heirs.
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The Church, and, in her Name, the Supream Pastour, hath quitted all Pretensions, and Prays that what she has loos'd upon Earth, may be loos'd in Heaven;
The Church, and, in her Name, the Supreme Pastor, hath quit all Pretensions, and Prays that what she has loosed upon Earth, may be loosed in Heaven;
As for the Monks themselves, they, ever obedient to the Spiritual and Temporal Powers, and tender of the Consciences of their fellow Christians, not only willingly and without reserve, submit to this double Injunction,
As for the Monks themselves, they, ever obedient to the Spiritual and Temporal Powers, and tender of the Consciences of their fellow Christians, not only willingly and without reserve, submit to this double Injunction,
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They suppose no Judicious Person will question their Power to do it, more then a Conscientious person will question their Sincerity, that they have actually done it.
They suppose no Judicious Person will question their Power to do it, more then a Conscientious person will question their Sincerity, that they have actually done it.
That Eclesiastical as well as Secular Corporations and Communities can Alienate, is certain And least it should be doubted whether they have made use of this Power, in a Case Prudence and Charity, and even Self-preservation so much require they again SOLEMNLY PROTEST, They desire nothing should be restor'd but their REPUTATION,
That Ecclesiastical as well as Secular Corporations and Communities can Alienate, is certain And lest it should be doubted whither they have made use of this Power, in a Case Prudence and Charity, and even Self-preservation so much require they again SOLEMNLY PROTEST, They desire nothing should be restored but their REPUTATION,
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when I contemplate a S. Erminburga, a S. Eanfleda, an Editha, an Eleonora, with many others, once Glorious Queens in this Island, who prefer'd the Humility of a Monastique Habit,
when I contemplate a S. Erminburga, a S. Eanfleda, an Editha, an Eleonora, with many Others, once Glorious Queen's in this Island, who preferred the Humility of a Monastic Habit,
than the others, who vilifie and contemn the Claustral Life. For those hope no Spiritual Advantage from it, and therefore stand upon their own bottoms:
than the Others, who vilify and contemn the Claustral Life. For those hope no Spiritual Advantage from it, and Therefore stand upon their own bottoms:
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These hope too much, as if the Prayers and good Works of other Men, would exempt them from performing what is so Essential to a Christian, and indispensable to a Sinner.
These hope too much, as if the Prayers and good Works of other Men, would exempt them from performing what is so Essential to a Christian, and indispensable to a Sinner.
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Whom then did Jesus Christ threaten, unless you Repent, you shall all perish? Whom did he Command to Pray without ceasing? To Visit the Sick, to Comfort the Afflicted, to Relieve the Poor, to do Good to those that Persecute you, to Bless those that Curse you;
Whom then did jesus christ threaten, unless you repent, you shall all perish? Whom did he Command to Pray without ceasing? To Visit the Sick, to Comfort the Afflicted, to Relieve the Poor, to do Good to those that Persecute you, to Bless those that Curse you;
and, in fine, to take up your Cross and follow him? If these Commands were directed to all, all who take them not home to themselves, are not worthy of him.
and, in fine, to take up your Cross and follow him? If these Commands were directed to all, all who take them not home to themselves, Are not worthy of him.
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And one of the Reasons why their Relicks are plac'd upon our Altars, is to put us in mind, that the persons we so much admire, are not above our Imitation.
And one of the Reasons why their Relics Are placed upon our Altars, is to put us in mind, that the Persons we so much admire, Are not above our Imitation.
thô but few in every age, who continu'd in it all their daies, yet a Court seems a Contradiction, at least a great Impediment to Sanctity, thrô the Vanities and Softness (to say no more) which are hardly separable from it, Ecce qui mollibus, &c. The Camp too hath produc'd many Confessors as well as Martyrs,
though but few in every age, who continued in it all their days, yet a Court seems a Contradiction, At least a great Impediment to Sanctity, thrô the Vanities and Softness (to say no more) which Are hardly separable from it, Ecce qui mollibus, etc. The Camp too hath produced many Confessors as well as Martyrs,
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Not only those who quitted the Military for the Monastical Cincture, but innumerable others who arriv'd to an eminent degree of Sanctity in that very Profession, in which, to the confusion of these times, most people loose what they had acquir'd before.
Not only those who quit the Military for the Monastical Cincture, but innumerable Others who arrived to an eminent degree of Sanctity in that very Profession, in which, to the confusion of these times, most people lose what they had acquired before.
So does the Sun of Justice, he Raises every Soul according to the proportion of his Grace and her yielding to his Influence and following his Attractions:
So does the Sun of justice, he Raises every Soul according to the proportion of his Grace and her yielding to his Influence and following his Attractions:
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Carnem tuam morte affice & crucifige. Nam quod illic operatur ensis, hoc hîc faciat prompta animi alacritas. Chrysost. hom. 11. in Epist. ad Hebrae. [ in hunc loc. ]
Carnem tuam morte affice & crucifige. Nam quod illic operatur ensis, hoc hîc Faciat prompta animi Alacrity. Chrysostom hom. 11. in Epistle ad Hebrew. [ in hunc loc. ]
Nicephor. l. 9. Hist. Eccles. c. 14. Pallad. in Lausia. cap. 25.49. &c. Civitas in quâ plura erant Monasteria quam prophanae domus; ita ut omnes vici, & omnes anguli pleni essent Monachis divinas landes decantantibus.
Nicephor. l. 9. Hist. Eccles. c. 14. Pallad. in Lausia. cap. 25.49. etc. Civitas in quâ plura Erant Monastery quam prophanae domus; ita ut omnes vici, & omnes Anguli Plenty essent Monachis divinas Lands decantantibus.
1 St. Egbert first promoter of the German Mission, he reduces the Scottish Monks and Clergy to the due celebration of Easter, &c. 2 By St. Maur and his Brethren. 3 St. Amandus Apostle of Flanders and Gascony. 4 St. Willebrord first Arch-Bishop of Vtrecht with eleven others, Apostle of Holland, and the adjacent Provinces: St. Swibert Apostle of Westphalia, the two Ewaldi Martyrs, Apostles of the Frisons. 5 St. Boniface (alias Wilfrid ) Apostle of Germany, created Arch-Bishop of Mentz, An. 745. St. Stephen Apostle of Swedeland, St. Bruno of Prussia and Lithuania, &c. 6 St. Nicholaus Anglus Apostle of Norway, &c. 7 Spain reduc'd from Arianism by St. Leander. V. Henr. Vander lipe de monachat. St. Greg. contra Card. Baron. & Abb. Cajetanum de eod. V. Clem. Reyner Apostolat. Benedictin. Tract. 1. demonstr. 7. See the Testimonies of Sanders, Harpsfield, Card. Alan, Cotton, Selden, Spelman, Camden, ibid. pag. 201.
1 Saint Egbert First promoter of the Germane Mission, he reduces the Scottish Monks and Clergy to the due celebration of Easter, etc. 2 By Saint Maur and his Brothers. 3 Saint Amandus Apostle of Flanders and Gascony. 4 Saint Willebrord First Arch-Bishop of Utrecht with eleven Others, Apostle of Holland, and the adjacent Provinces: Saint Swibert Apostle of Westphalia, the two Ewaldi Martyrs, Apostles of the Frisons. 5 Saint Boniface (alias Wilfrid) Apostle of Germany, created Arch-Bishop of Mainz, Nias 745. Saint Stephen Apostle of Swedeland, Saint Bruno of Prussia and Lithuania, etc. 6 Saint Nicholas Anglus Apostle of Norway, etc. 7 Spain reduced from Arianism by Saint Leander. V. Henry Vander lipe de monachat. Saint Greg. contra Card. Baron. & Abb. Cajetanum the Eod. V. Clem. Reyner apostolate. Benedictine. Tract. 1. Demonstor. 7. See the Testimonies of Sanders, Harpsfield, Card. Alan, Cotton, Selden, Spelman, Camden, Ibid. page. 201.
Ex Regulari Concord. instituta in communi Concilio Episcoporum & Abbatum sub Edgaro Rege, Praeside S. Dunstano Archiepisc. Cant. ex Edmer Spicileg. edit. a Selden. Cuncti decreverunt ut Abbatum & Abbatissarum Electio, cum Regis consensu & consilio, S. Regulae ageretur documento: Episcoporum quo { que } electio, uti Abbatum, ubicun { que } in sede Episcopali Monachi Regulares conversantur, si Domini largiente gratiâ tanti profectus inibi monachus reperire potuerit, eodem modo agatur, nec alio quolibet modo, dum ejusdem sunt conversationis, a quoquam praesumatur. Si autem imperitiâ impediente, aut peccatis promerentibus, talis, qui tanti gradûs honore dignus sit, in eadem Congregatione reperiri non potuerit, ex alio noto Monachorum Monasterio, concordi Regis et Fratrum, quibus dedicari debet, Consilio eligatur. Le decret du Saint Seige eut son effet, & depuis cet Cathedrale (de l'Eglise de Cantorbery) eut pour Clergè une Communautè de Moines. L'Archevesque de Cantorbery en estoit l'Abbé regulier, & il parvenoit a cette double charge par les suffrages de son Chapitre, qui usa de ce droit d'Election jusqu ' an regne d' Henry VIII. P. Mabillon, Abreg. de l'Historie de l'Ordre liv. 3. ch. 2. Maihew Troph. Congr. Angl. To. 1. pag. 12.
Ex Regulari Concord. Instituta in Communi Concilio Bishops & Abbatum sub Edgar Rege, Praeside S. Dunstano Archbishop Cant ex Edmer Spicileg. edit. a Selden. Cuncti decreverunt ut Abbatum & Abbatissarum Electio, cum Regis consensu & consilio, S. Regulae ageretur documento: Bishops quo { que } Electio, uti Abbatum, ubicun { que } in sede Episcopal Monachi Regulars conversantur, si Domini largiente gratiâ tanti profectus inibi Monachus reperire potuerit, Eodem modo agatur, nec Alio quolibet modo, dum ejusdem sunt conversationis, a quoquam praesumatur. Si autem imperitiâ impediente, Or peccatis promerentibus, Talis, qui tanti gradûs honore Dignus sit, in Same Congregation reperiri non potuerit, ex Alio noto Monachorum Monastery, concordi Regis et Fratrum, quibus dedicari debet, Consilio eligatur. Le Decree du Saint Siege eut son effet, & depuis cet Cathedrale (de l'Eglise de Canterbury) eut pour Clergè une Communautè de Moines. L'Archevesque de Canterbury en estoit l'Abbé regulier, & il parvenoit a cette double charge par les suffrages de son Chapitre, qui usa de ce droit d'Election jusqu ' an regne d' Henry VIII. P. Mabillon, Abreg. de l'Historie de l'Ordre liv. 3. changed. 2. Maihew Troph. Conger. Angel To. 1. page. 12.
V. Arnald. Wion. Magn. Theatr. pag. 1084. Henr. Vander lipe Praep. Affligenien. Haeften. ejusd. monast. praepo. in proleg. in Reg. St. Ben. Menolog. Benedictin.
V. Arnold. Wion. Magn Theater page. 1084. Henry Vander lipe Praep Affligenien. Haeften. Ejusd. monast. praepo. in proleg. in Reg. Saint Ben. Menolog. Benedictine.
Benefits arising to the Common wealth from Monasteries. V. Apost. Benedict. p. 217. Damages which ensu'd upon their Suppression; bewailed by Learned Protestants. V. Camden in Britan. 117. fuerunt etiam Regnante Henrico octav. (Si fas sit meminisse) avitae pietatis monumenta, ad Dei Honorem, Fidei Christianae, bonarum { que } literarum propagationem, & pauperum sustentationem, Domus Religiosae &c. Statim circa ann. Henr. 8.36. in Remp. Angliae Ecclesiasticam, quasitorrens rupto aggere irruit, qui Gentis Ecclesiasticae partem maximam orbe stupente, & Anglia ingemente, cum pulcherrimis Aedificiis funditús prostravit redditus distracti, & opes quas Christiana Anglorum pietas, ex quo primum Christo nomen dedisset, Deo consecraverat, quasi momento dispersae, & absit verbo invidia, prophanatae. V. Bp. Godwin ad ann. 1540. Sr. William Dugdale in Monast. passim. & Hist. Warwicksh. pag. 134. col. 1. But it was neither their devout & strict lives; nor their charitable allowances that could preserve them from the common ruine &c.
Benefits arising to the Common wealth from Monasteries. V. Apost. Benedict. p. 217. Damages which ensued upon their Suppression; bewailed by Learned Protestants. V. Camden in Britain 117. fuerunt etiam Regnante Henry Octav. (Si fas sit Meminisse) avitae pietatis monumenta, ad Dei Honor, Fidei Christian, bonarum { que } Literarum propagationem, & Pauperum sustentationem, Domus Religious etc. Immediately circa ann. Henry 8.36. in Remp. Angliae Ecclesiasticam, quasitorrens rupto aggere Irruit, qui Gentis Ecclesiastical partem maximam orbe stupente, & Anglia ingemente, cum pulcherrimis Buildings funditús prostravit redditus distracti, & opes quas Christian Anglorum pietas, ex quo primum Christ Nome dedisset, God consecraverat, quasi momento dispersae, & absit verbo invidia, prophanatae. V. Bishop Godwin ad ann. 1540. Sr. William Dugdale in Monast. passim. & Hist. Warwicksh. page. 134. col. 1. But it was neither their devout & strict lives; nor their charitable allowances that could preserve them from the Common ruin etc.
V. Apostolat. Clement. Reyneri Tract. 2. ubi haec veritas stabilitur. V. Breve Pauli. V. Pont. Max. ibid in Append. script. 8. & dat. 1612. Item aliud Breve ejusd. Pont. dat. 1619. ibid. script. 25. Item Bullam. Urbain. VIII. quae incipit Plantata. dat. ann. 1633. in Archiv. Congr. Matth. 18.18.
V. apostolate. Clement. Reyneri Tract. 2. ubi haec veritas stabilitur. V. Breve Pauli. V. Pont. Max. Ibid in Append. Script. 8. & that. 1612. Item Aliud Breve Ejusd. Pont. that. 1619. Ibid. Script. 25. Item Bullam. Urbain. VIII. Quae incipit Plantata. that. ann. 1633. in Archive. Conger. Matthew 18.18.
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