Untimely repentance a sermon preach'd before the right honourable Lord Petre in his chappel at Ingatestone-hall on Passion Sunday, April the 1st, 1688 / by Richard Levison P. of the Society of Jesus.
He sends his only begotten Son into the World, to guide, instruct, and give the knowledge of Salvation to his People, thinking they would respect him, embrace his Doctrine, obey his Commands, follow his Counsels, and imitate his Vertues.
He sends his only begotten Son into the World, to guide, instruct, and give the knowledge of Salvation to his People, thinking they would respect him, embrace his Doctrine, obey his Commands, follow his Counsels, and imitate his Virtues.
Depart from us, we will not the knowledge of thy ways, Job chap. 21. v. 14. Though each Paragraph of the Law stile him Holy, all the Prophets celebrate him as a Just Man, all the antient Figures represent him innocent,
Depart from us, we will not the knowledge of thy ways, Job chap. 21. v. 14. Though each Paragraph of the Law style him Holy, all the prophets celebrate him as a Just Man, all the ancient Figures represent him innocent,
tho' the People reverence him as a Prophet, Hic est Jesus Propheta. This is Jesus the Prophet, St. Matth. chap. 21. v. 11. and declare he had done all things well,
though the People Reverence him as a Prophet, Hic est jesus Propheta. This is jesus the Prophet, Saint Matthew chap. 21. v. 11. and declare he had done all things well,
But what? shall his Stubborness conquer the Almighty, and Impiety banish Vertue in spight of Heaven? No. The God of Innocency, the Author of Sanctity, Divine Truth,
But what? shall his Stubbornness conquer the Almighty, and Impiety banish Virtue in spite of Heaven? No. The God of Innocency, the Author of Sanctity, Divine Truth,
and great Champion of Vertue, Christ Jesus, makes a solemn Challenge to day, in the face of Jerusalem, to his implacable Enemies the High Priests, Scribes,
and great Champion of Virtue, christ jesus, makes a solemn Challenge to day, in the face of Jerusalem, to his implacable Enemies the High Priests, Scribes,
Secure then of his own Innocency, and full of Godlike Majesty, he assaults them with a Quis ex vobis, &c. Who of you shall accuse me of sin? He dares them to shew wherein he has offended.
Secure then of his own Innocency, and full of Godlike Majesty, he assaults them with a Quis ex vobis, etc. Who of you shall accuse me of since? He dares them to show wherein he has offended.
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Quis ex vobis? Who of you shall accuse me of sin? Can your Caesars? Can your Herods? Have I not punctually obey'd their Orders? Have I not paid them Tribute with all exactness? Have I not given strict command to all my Followers, next unto God to give Caesar his due? Quis ex vobis? &c. Who of you? &c. Can your High Priests? Have I not commanded Respect and Obedience to the Chair of Moses? Can the Sinner or Publican? Have I not been zealous for his Eternal Salvation? Did I not daily invite him to Repentance, offer him Pardon,
Quis ex vobis? Who of you shall accuse me of since? Can your Caesars? Can your Herods? Have I not punctually obeyed their Order? Have I not paid them Tribute with all exactness? Have I not given strict command to all my Followers, next unto God to give Caesar his endue? Quis ex vobis? etc. Who of you? etc. Can your High Priests? Have I not commanded Respect and obedience to the Chair of Moses? Can the Sinner or Publican? Have I not been zealous for his Eternal Salvation? Did I not daily invite him to Repentance, offer him Pardon,
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and promise him eternal Reward in the Kingdom of Heaven? Ask Matthew the Publican, demand of Magdalen the Sinner, put the query to Simon and Zacheus. Quis ex vobis? Can the Married? I have honoured their state with my Presence, and confirmed it by Miracle.
and promise him Eternal Reward in the Kingdom of Heaven? Ask Matthew the Publican, demand of Magdalen the Sinner, put the query to Simon and Zacchaeus. Quis ex vobis? Can the Married? I have honoured their state with my Presence, and confirmed it by Miracle.
Can your Children? They were the bosom darlings of my Heart, and I have entailed Heaven upon them for their Inheritance. Sinite parvulos venire ad me.
Can your Children? They were the bosom darlings of my Heart, and I have entailed Heaven upon them for their Inheritance. Finite Small Children venire ad me.
Can the Sick, Imprisoned, Lame, Leprous, Paralytick, or Possessed? Have I not visited them, cured their Infirmities, cast out Devils? What more? Of my Deeds the Dumb speak, the Blind see them, the Deaf hear 'em,
Can the Sick, Imprisoned, Lame, Leprous, Paralytic, or Possessed? Have I not visited them, cured their Infirmities, cast out Devils? What more? Of my deeds the Dumb speak, the Blind see them, the Deaf hear they,
Quis ex vobis, &c. Who of you shall accuse me of sin? In fine, he lays open the truth so clear before their eyes, that they could have no excuse for not embracing it.
Quis ex vobis, etc. Who of you shall accuse me of since? In fine, he lays open the truth so clear before their eyes, that they could have no excuse for not embracing it.
If I had not come, and spoken to them, they should not have sin, but now they have no excuse for their sin, St. John chap. 15. v. 22. And then demands.
If I had not come, and spoken to them, they should not have since, but now they have no excuse for their since, Saint John chap. 15. v. 22. And then demands.
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Si veritatem dico vobis, quare non creditis mihi? If I say the truth why do you not believe me? St. John chap. 8. v. 47. But what return? The People indeed, ravished with the resplendent truth of his Heavenly Doctrine, applaud him with a Nunquam sic locutus est homo.
Si veritatem dico vobis, quare non creditis mihi? If I say the truth why do you not believe me? Saint John chap. 8. v. 47. But what return? The People indeed, ravished with the resplendent truth of his Heavenly Doctrine, applaud him with a Never sic Spoken est homo.
Never did man speak as this Man, St. John chap. 7. v. 47. yet the proud and haughty Pharisee, having nothing but meer Negatives to oppose, impudently Blasphemes, Nos scimus quia hic homo peccator est.
Never did man speak as this Man, Saint John chap. 7. v. 47. yet the proud and haughty Pharisee, having nothing but mere Negatives to oppose, impudently Blasphemes, Nos scimus quia hic homo peccator est.
We know that this man is a sinner, St. John 9.24. and consequently his Doctrine cannot be true, which filling the Jews with Envy, they take up Stones like unto their Hearts to throw at him.
We know that this man is a sinner, Saint John 9.24. and consequently his Doctrine cannot be true, which filling the jews with Envy, they take up Stones like unto their Hearts to throw At him.
for rejecting the Divine call of his Messias; I leave it to that dreadful day, when he shall see him whom he Crucified coming in the Clouds with Majestie.
for rejecting the Divine call of his Messias; I leave it to that dreadful day, when he shall see him whom he crucified coming in the Clouds with Majesty.
and influence my Words with such Force and Energy, that piercing into the hearts of my Auditory, I may awake them out of that dangerous and soul-killing Lethargy too too many sleep in;
and influence my Words with such Force and Energy, that piercing into the hearts of my Auditory, I may awake them out of that dangerous and Soul-killing Lethargy too too many sleep in;
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by your bitter death and passion grant, that in the most terrible hour of death, on which depends the happiness or misery of Eternity, the Enemy of Souls may never insult over any one here, with a Praevalui adversus eum. I have got the Victory, Psal. 12. v. 5. I humbly beg it by the Intercession of your Virgin Mother, whom I salute with the Angel. Ave Maria, &c.
by your bitter death and passion grant, that in the most terrible hour of death, on which depends the happiness or misery of Eternity, the Enemy of Souls may never insult over any one Here, with a Praevalui Adversus Eum. I have god the Victory, Psalm 12. v. 5. I humbly beg it by the Intercession of your Virgae Mother, whom I salute with the Angel. Have Maria, etc.
For who of you has not the end of his employment lively fixt before his Eyes? Who provides not all necessary means? Who delays in the speedy execution of them? Who embraces not all opportunities of obtaining it? Each step you take advances towards it.
For who of you has not the end of his employment lively fixed before his Eyes? Who provides not all necessary means? Who delays in the speedy execution of them? Who embraces not all opportunities of obtaining it? Each step you take advances towards it.
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All your Study and Labours, your Care and Industry, your Thoughts in private, your Discourses in publick, your Conferences with Friends, your Vows in the day, your Wakings in the night, meet here as in their beloved Center.
All your Study and Labours, your Care and Industry, your Thoughts in private, your Discourses in public, your Conferences with Friends, your Vows in the day, your Wakings in the night, meet Here as in their Beloved Centre.
This raises the Scholar to a Benefice, brings the Lawyer to the Bar, enriches the Merchant with Treasures, advances the Courtier to the favour of his Prince,
This raises the Scholar to a Benefice, brings the Lawyer to the Bar, Enriches the Merchant with Treasures, advances the Courtier to the favour of his Prince,
Why not so much diligence in the main point, in the most important affair, in that unum necessarium the eternal welfare of thy Soul? Why does not the great Maxime of Salvation, taught thee by the God of truth, Quid prodest, &c. What doth it profit a Man,
Why not so much diligence in the main point, in the most important affair, in that Unum Necessary the Eternal welfare of thy Soul? Why does not the great Maxim of Salvation, taught thee by the God of truth, Quid profits, etc. What does it profit a Man,
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and dwell as near thy heart. Obstupescite Coeli super hoc & portae ejus desolamini vehementer. Be astonied O heavens upon this, and O gates thereof be ye desolate exceedingly.
and dwell as near thy heart. Obstupescite Coeli super hoc & portae His desolamini Forcefully. Be astonished Oh heavens upon this, and Oh gates thereof be you desolate exceedingly.
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because like a Baltazar, he is not summon'd from the midst of his Pleasures, to give a strict account at the severe Tribunal of Divine Justice, he boasts with the Wicked.
Because like a Balthazar, he is not summoned from the midst of his Pleasures, to give a strict account At the severe Tribunal of Divine justice, he boasts with the Wicked.
For his Wrath shall come suddenly, and in the time of Vengeance he will destroy thee, Ibid v. 8, 9. Send him a Moses to know when he shall pray for him,
For his Wrath shall come suddenly, and in the time of Vengeance he will destroy thee, Ibid v. 8, 9. Send him a Moses to know when he shall pray for him,
To morrow. Let a Jesus inculcate a thousand Videte's, watch, pray, you know not when the time is, you know neither the day nor the hour, he answers, he is sensible enough of his condition,
To morrow. Let a jesus inculcate a thousand Videte's, watch, pray, you know not when the time is, you know neither the day nor the hour, he answers, he is sensible enough of his condition,
and so eludes all the remorses of his guilty and tortured Conscience, puts off all the Graces and Divine Inspirations of God, that daily invite him to Repentance, with the unhappy Felix to St. Paul, Quod nunc attinet, &c. For this time go thy way:
and so eludes all the remorses of his guilty and tortured Conscience, puts off all the Graces and Divine Inspirations of God, that daily invite him to Repentance, with the unhappy Felix to Saint Paul, Quod nunc attinet, etc. For this time go thy Way:
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but in time convenient I will send for thee, Acts chap. 24. v. 25. He will make use of them another time, he will hear them when he is more at leisure,
but in time convenient I will send for thee, Acts chap. 24. v. 25. He will make use of them Another time, he will hear them when he is more At leisure,
when he grows old he will lay all other concerns aside, and attend wholly to the Salvation of his Soul. Is not this a Miracle sufficient to astonish Heaven and Earth? That a Man of reason, a Man that pretends to Christianity, should have so little sense of his Eternal Happiness,
when he grows old he will lay all other concerns aside, and attend wholly to the Salvation of his Soul. Is not this a Miracle sufficient to astonish Heaven and Earth? That a Man of reason, a Man that pretends to Christianity, should have so little sense of his Eternal Happiness,
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that he should have so little feeling of his only Soul, Ʋnicam meam, as with the Epicure to think it to be only like Salt unto his Body, to keep it from stinking? Pray tell me, what was the ruin of Pharao and the whole Kingdom of Egypt? Was it not his stubborness to the Calls of Heaven? Hear the most eloquent St. Ambrose. Appoint me when, says the God-like Moses, and senseless Pharao answers, To morrow: whereas press'd by so great necessity he ought to desire him to pray now,
that he should have so little feeling of his only Soul, Ʋnicam meam, as with the Epicure to think it to be only like Salt unto his Body, to keep it from stinking? Pray tell me, what was the ruin of Pharaoh and the Whole Kingdom of Egypt? Was it not his Stubbornness to the Calls of Heaven? Hear the most eloquent Saint Ambrose. Appoint me when, Says the Godlike Moses, and senseless Pharaoh answers, To morrow: whereas pressed by so great necessity he ought to desire him to pray now,
What was the destruction of the famous Jerusalem? Was it not because she was deaf to all the invitations of her God? Neither the Promises of Isaiah, nor Prayers of Jeremiah, nor Threats of Joel, nor so many Exhortations, Graces and Miracles of the Son of God himself could awake her.
What was the destruction of the famous Jerusalem? Was it not Because she was deaf to all the invitations of her God? Neither the Promises of Isaiah, nor Prayers of Jeremiah, nor Treats of Joel, nor so many Exhortations, Graces and Miracles of the Son of God himself could awake her.
For my part were I to write the cause of their Damnation upon the Forehead of the Damned, I would use no other Inscription then Eò quòd non cognoverint tempus, &c. Because they did not know the time of their visitation.
For my part were I to write the cause of their Damnation upon the Forehead of the Damned, I would use no other Inscription then Eò quòd non cognoverint Tempus, etc. Because they did not know the time of their Visitation.
Do you not? O Angel, that keepest the keys of Death and Hell, Claves mortis & Inferni, Apocal. chap. 1. v. 18. open I beseech you those dark Abysses where all unfortunate Souls must eternally dwell;
Do you not? O Angel, that Keepest the keys of Death and Hell, Claves mortis & Inferni, Apocalypse chap. 1. v. 18. open I beseech you those dark Abysses where all unfortunate Souls must eternally dwell;
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Unhappy Dives! Who stript thee of thy Silks and Purple? What brought thee into this place of torments? What torments thee in these Flames? Oh! I often heard a Vae nobis divitibus, Woe to you rich men, St. Luke chap. 6. v. 24. Quorum Deus venter est, quorum finis interitus? Whose God is their belly, whose end is destruction.
Unhappy Dives! Who stripped thee of thy Silks and Purple? What brought thee into this place of torments? What torments thee in these Flames? Oh! I often herd a Vae nobis divitibus, Woe to you rich men, Saint Luke chap. 6. v. 24. Quorum Deus venture est, quorum finis Ruin? Whose God is their belly, whose end is destruction.
They lead their days in Wealth, and in a moment go down to Hell, was my unfortunate Exit. I stopt my Ears when called by the merciful admonitions of my God, deferred my Pennance too long,
They led their days in Wealth, and in a moment go down to Hell, was my unfortunate Exit. I stopped my Ears when called by the merciful admonitions of my God, deferred my Penance too long,
nor Streams, but that the ulcerous Lazarus may only dip the tip of his Finger in Water to cool the unquenchable thirst of my schorched Tongue, and can't obtain it. Alas!
nor Streams, but that the ulcerous Lazarus may only dip the tip of his Finger in Water to cool the unquenchable thirst of my scorched Tongue, and can't obtain it. Alas!
All the comfort I receive is a reproachful Recordare fili, &c. Remember Son that thou didst receive good things in thy life time, &c. St. Luke ch. 16. v. 25. I omitted,
All the Comfort I receive is a reproachful Remember fili, etc. remember Son that thou didst receive good things in thy life time, etc. Saint Lycia changed. 16. v. 25. I omitted,
when offered, to drink of those Waters of Grace, which extinguish an eternal thirst, and therefore, Crucior in hâc flammâ. I am tormented in this slame. O miserable young man!
when offered, to drink of those Waters of Grace, which extinguish an Eternal thirst, and Therefore, Crucior in hâc flammâ. I am tormented in this slame. Oh miserable young man!
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What sad Chance cut off thy bloomy days in their prime, and brought thee hither? It was a Non-correspondence to the Admonitions of his Friends, Suggestions of his good Angel,
What sad Chance Cut off thy bloomy days in their prime, and brought thee hither? It was a Non-correspondence to the Admonitions of his Friends, Suggestions of his good Angel,
and Graces of Almighty God, which so often with an Adolescens tibi dico surge. Young man, I say to thee arise, St. Luke ch. 7. v. 14. call'd upon him to forsake that lewd Company, fly those occasions of Sin,
and Graces of Almighty God, which so often with an Adolescent tibi dico surge. Young man, I say to thee arise, Saint Lycia changed. 7. v. 14. called upon him to forsake that lewd Company, fly those occasions of since,
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and save himself with Lott from the flames of Sodom. But he heard them not, he thought some liberty might be given to Youth, intending when the heat and servour of that was over, to become a Joseph in the victories of Chastity,
and save himself with Lott from the flames of Sodom. But he herd them not, he Thought Some liberty might be given to Youth, intending when the heat and servour of that was over, to become a Joseph in the victories of Chastity,
before he could return to the all-pardoning embraces of his Heavenly Father, a burning Feaver enkindled by the damnable Flames of Lust, posts him unexpectedly into another World of the same temper, Hell. For the lustful flames of this life lead us down to the burning fire of that Furnace. Poor unfortunate young Woman!
before he could return to the all-pardoning embraces of his Heavenly Father, a burning Fever enkindled by the damnable Flames of Lust, posts him unexpectedly into Another World of the same temper, Hell. For the lustful flames of this life led us down to the burning fire of that Furnace. Poor unfortunate young Woman!
as to be One, Holy, Catholick and Apostolick. I thought that infallibly must be the true Church of Christ, which notwithstanding all the Attempts and Persecutions of Schism, Heresie,
as to be One, Holy, Catholic and Apostolic. I Thought that infallibly must be the true Church of christ, which notwithstanding all the Attempts and Persecutions of Schism, Heresy,
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An vere dabit spatium paenitentiae? Fortasse, inquis, dabit. But will he really give you time to repent? Perchance, say you, he will. The Saint urges very home.
an vere Dabit Space paenitentiae? Fortasse, Inquisitors, Dabit. But will he really give you time to Repent? Perchance, say you, he will. The Saint urges very home.
then which no man has, or can have a greater, do you proceed with the uncertainty of a perchance? When with so much Facility you may put your self almost in security of your Salvation? You never admit of these doubts or uncertainties in the meanest affairs of the World.
then which no man has, or can have a greater, do you proceed with the uncertainty of a perchance? When with so much Facility you may put your self almost in security of your Salvation? You never admit of these doubts or uncertainties in the Meanest affairs of the World.
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Nay, is your Friend condemned by some unfortunate accident to the fatal stroak of death, do you not use all possible care, all imaginable means, do you not imploy all your interest and Forces, to repeal the Sentence, to obtain his pardon? Why then must only the business of your eternal Salvation be managed with the uncertainty of time, which is not in your power.
Nay, is your Friend condemned by Some unfortunate accident to the fatal stroke of death, do you not use all possible care, all imaginable means, do you not employ all your Interest and Forces, to repeal the Sentence, to obtain his pardon? Why then must only the business of your Eternal Salvation be managed with the uncertainty of time, which is not in your power.
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It's true, says St. Augustin, and I err if you do not find written in the Gospel, with the Golden Characters of Light and Truth, that God promises pardon to all Sinners that repent:
It's true, Says Saint Augustin, and I err if you do not find written in the Gospel, with the Golden Characters of Light and Truth, that God promises pardon to all Sinners that Repent:
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But though you had a hundred thousand eyes, you will never find registred by the Pen of God, in any page of the sacred Volumes, that he has promised a Sinner time to repent. Nemo ergo sibi promittat quod Evangelium non promittit.
But though you had a hundred thousand eyes, you will never find registered by the Pen of God, in any page of the sacred Volumes, that he has promised a Sinner time to Repent. Nemo ergo sibi promittat quod Evangelium non Promittit.
He tells me with his confederates in Isaiah. Percussimus faedus cum morte & cum Inferno fecimus pactum, Isaiah 28.15. He has made a truce with Death, and struck up a bargain with Hell.
He tells me with his confederates in Isaiah. Percussimus Faedus cum morte & cum Inferno We have done Pact, Isaiah 28.15. He has made a truce with Death, and struck up a bargain with Hell.
What? That Death shall not seize upon you unprovided? That it shall give you time by a perfect contrition and sorrow for your Sins to reconcile your self to Almighty God, to arm your self with the rites of the Church for that dangerous passage, that your death should be all mild, all pleasant, all melodious and joyful, that happy,
What? That Death shall not seize upon you unprovided? That it shall give you time by a perfect contrition and sorrow for your Sins to reconcile your self to Almighty God, to arm your self with the Rites of the Church for that dangerous passage, that your death should be all mild, all pleasant, all melodious and joyful, that happy,
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as old Simeon, you shall close your Eyes with Jesus in your Arms, and depart in peace, singing a Nunc dimittis servum tuum Domine, &c. Now thou dost dismiss, O Lord, thy Servant according to thy word in peace,
as old Simeon, you shall close your Eyes with jesus in your Arms, and depart in peace, singing a Nunc Dimittis servum tuum Domine, etc. Now thou dost dismiss, Oh Lord, thy Servant according to thy word in peace,
The darkness of approaching death will hide him from your sight, and you that have not found him by the lights he gave you in your life, will certainly never find him in the shades of death.
The darkness of approaching death will hide him from your sighed, and you that have not found him by the lights he gave you in your life, will Certainly never find him in the shades of death.
In a word, that Sinner seeks Christ, but finds him not, who repents too late, that is, lets Death surprize him in Sin, says Venerable Bede. Continue your favourable attention and I will prove it.
In a word, that Sinner seeks christ, but finds him not, who repents too late, that is, lets Death surprise him in since, Says Venerable Bede. Continue your favourable attention and I will prove it.
Quaesivi in lectulo meo quem diligit anima mea, & non inveni, Cant. ch. 3. I have sought in my little bed whom my Soul loveth, and have not found him.
Quaesivi in Lectulo meo Whom diligit anima mea, & non Inveni, Cant changed. 3. I have sought in my little Bed whom my Soul loves, and have not found him.
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And can there be a greater Fool than he who commits his eternal concerns to a dying life? Not a feeble but strong Voice is requisite to plead a business of that Importance;
And can there be a greater Fool than he who commits his Eternal concerns to a dying life? Not a feeble but strong Voice is requisite to plead a business of that Importance;
Because says St. Aug. Serm. 66. de temp. Parum est peccatori paenitere nisi paenitentiam peregerit. It little avails a sinner to repent, unless he perform his Pennance.
Because Says Saint Aug. Sermon 66. de temp. Parum est peccatori paenitere nisi paenitentiam peregerit. It little avails a sinner to Repent, unless he perform his Penance.
Our Saviour and St. John exclaim, Facite fructus dignos paenitentiae. Yield fruits worthy of Pennance, St. Luke ch. 3. v. 9. But in such anguish of Soul, in such pain of body, in a head full of other concerns, in a distracted mind, in a heart not only barren of good deeds,
Our Saviour and Saint John exclaim, Facite fructus dignos paenitentiae. Yield fruits worthy of Penance, Saint Lycia changed. 3. v. 9. But in such anguish of Soul, in such pain of body, in a head full of other concerns, in a distracted mind, in a heart not only barren of good Deeds,
but holy thoughts, what Fruits can Pennance produce? And will you yet defer your Conversion? Do you know it? He that procrastinates in an affair of that Importance, contests with his everlasting ruin.
but holy thoughts, what Fruits can Penance produce? And will you yet defer your Conversion? Do you know it? He that procrastinates in an affair of that Importance, contests with his everlasting ruin.
But you think to deceive God, and rob him of Paradise, as the good Thief did on the Cross, reserving for your last breath, a Domine memento mei, &c. Lord remember me when you shall come into your Kingdom.
But you think to deceive God, and rob him of Paradise, as the good Thief did on the Cross, reserving for your last breath, a Domine memento mei, etc. Lord Remember me when you shall come into your Kingdom.
Ad emendanda crimina vox paenitentis sola non sufficit, nam ad satisfactionem ingentium peccatorum non verba tantum sed opera quaeruntur. Ser. 1. de paen.
Ad emendanda Crimes vox paenitentis sola non sufficit, nam ad satisfactionem ingentium peccatorum non verba Tantum sed opera quaeruntur. Ser. 1. de paen.
To the amendment of our Crimes the voice of the Penitent alone is not sufficient, f•r to the satisfaction of great sins, not words but works are required.
To the amendment of our Crimes the voice of the Penitent alone is not sufficient, f•r to the satisfaction of great Sins, not words but works Are required.
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What? Are the inveterate sins of your obstinate Soul so many flames that can be blown out with a gentle sigh? Are they Spots that can be washt away with a Tear? Are they Wounds, are they Ulcers that can be cured with the Divine Inchantment of four Words. Domine, Domine aperi nobis. Lord open the gate.
What? are the inveterate Sins of your obstinate Soul so many flames that can be blown out with a gentle sighs? are they Spots that can be washed away with a Tear? are they Wounds, Are they Ulcers that can be cured with the Divine Enchantment of four Words. Domine, Domine aperi nobis. Lord open the gate.
So that at your command Heaven Gates shall fly open, and your Soul be received in Triumph? Ad satisfactionem, &c. And if you are not able to satisfy for your sins in that weak condition,
So that At your command Heaven Gates shall fly open, and your Soul be received in Triumph? Ad satisfactionem, etc. And if you Are not able to satisfy for your Sins in that weak condition,
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how is it possible for you to overcome an army of Sins now in possession of your Soul? How will you conquer those Legions of Devils that lye encamped round about to defend it? Good God! Those sins that so many Preachers thundring the Judgments of the Almighty against thee, could not drive out!
how is it possible for you to overcome an army of Sins now in possession of your Soul? How will you conquer those Legions of Devils that lie encamped round about to defend it? Good God! Those Sins that so many Preachers thundering the Judgments of the Almighty against thee, could not drive out!
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and as dead as thy dying Body? What shall I say but exclaim with the Divine St. Augustin. Paenitentia quae a moriente tantum petitur, timeo ne & ipsa moriatur.
and as dead as thy dying Body? What shall I say but exclaim with the Divine Saint Augustin. Penitence Quae a Moriente Tantum petitur, Timeo ne & ipsa moriatur.
Therefore if you intend to become victorious in the last and terrible battel, why do you not quicken your Pennance with the vigour of Youth, arm it with the Weapons of Mortification,
Therefore if you intend to become victorious in the last and terrible battle, why do you not quicken your Penance with the vigour of Youth, arm it with the Weapons of Mortification,
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and curbing your unbridled Passions, strengthen it with noble Resolutions, and the powerful assistance of Christian Vertues? Assure your self a dying Age will never prove the fruitful Parent of a victorious Pennance.
and curbing your unbridled Passion, strengthen it with noble Resolutions, and the powerful assistance of Christian Virtues? Assure your self a dying Age will never prove the fruitful Parent of a victorious Penance.
You then, O holy Penitent, and most bright mirrour of Pennance, O holy Magdalen, teach my Auditory what time you observed to hear those most comfortable words, Remittuntur tibi peccata tua. Perchance you expected your lips should wither,
You then, Oh holy Penitent, and most bright mirror of Penance, Oh holy Magdalen, teach my Auditory what time you observed to hear those most comfortable words, Remittuntur tibi Peccata tua. Perchance you expected your lips should wither,
Ʋt cognovit. As soon as ever she understood that her Heavenly Physitian was at hand, presently, without any delay, changing her sinful boldness into a fruitful confidence, she entred where he was,
Ʋt cognovit. As soon as ever she understood that her Heavenly physician was At hand, presently, without any Delay, changing her sinful boldness into a fruitful confidence, she entered where he was,
Another reason which renders thy repentance almost impossible, is thy custom of sinning, which once having got possession of thy Soul, is hardly rooted out.
another reason which renders thy Repentance almost impossible, is thy custom of sinning, which once having god possession of thy Soul, is hardly rooted out.
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You read a strange example of this in the third Book of Kings, 13 chap. King Jeroboam, by his frequent Idolatry, was become harder to the voice of God then the Stones he adored.
You read a strange Exampl of this in the third Book of Kings, 13 chap. King Jeroboam, by his frequent Idolatry, was become harder to the voice of God then the Stones he adored.
Cum lapide verba facis? O Man of God, what do you do? Do you think God has given the Marble ears to hear your voice? Is your Tongue an Instrument of steel, that can imprint upon it the Character of your words? Certainly upon this Altar you sacrifice your Words to the Winds.
Cum Lapide verba facis? Oh Man of God, what do you do? Do you think God has given the Marble ears to hear your voice? Is your Tongue an Instrument of steel, that can imprint upon it the Character of your words? Certainly upon this Altar you sacrifice your Words to the Winds.
If the one will not hear what you say, do you believe the other will execute your Commands? If Jeroboam has not ears to hear you, much less has the Marble capacity to understand you. But it was not so.
If the one will not hear what you say, do you believe the other will execute your Commands? If Jeroboam has not ears to hear you, much less has the Marble capacity to understand you. But it was not so.
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How many Preachers by Sermons, Exhortations, and pious Discourses, tell the obstinate and habitual Sinner, the danger he is in by delaying his Conversion.
How many Preachers by Sermons, Exhortations, and pious Discourses, tell the obstinate and habitual Sinner, the danger he is in by delaying his Conversion.
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They propose to him the patience of his God, his frequent invitations to repentance, his threats, his promises, his rewards, his punishments, nothing moves him.
They propose to him the patience of his God, his frequent invitations to Repentance, his Treats, his promises, his rewards, his punishments, nothing moves him.
Ipsi fuerunt rebelles lumini. They were rebellious to the Light, says Job of the same, ch. 54. A cursed habit of Sinning has rendred thy heart more hard than the very Stones.
Ipsi fuerunt rebels lumini. They were rebellious to the Light, Says Job of the same, changed. 54. A cursed habit of Sinning has rendered thy heart more hard than the very Stones.
and Jesus meets the disconsolate Widdow at the City Gates, calls the young man with an Adolescens tibi dico surge, and in obedience to the command he stands up alive,
and jesus meets the disconsolate Widow At the city Gates, calls the young man with an Adolescent tibi dico surge, and in Obedience to the command he Stands up alive,
He groaned in Spirit, and groan'd again, and then he cry'd out with a great voice, Lazarus come forth. To demonstrate how difficult a thing it is for a Sinner to be Converted,
He groaned in Spirit, and groaned again, and then he cried out with a great voice, Lazarus come forth. To demonstrate how difficult a thing it is for a Sinner to be Converted,
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This will sooner awake from the sleep of death, than that will rise from the Lethargy of Sin. And God is sooner heard in Graves than in Towns and Cities.
This will sooner awake from the sleep of death, than that will rise from the Lethargy of Sin. And God is sooner herd in Graves than in Towns and Cities.
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And whence so great boldness, such hardness of heart in an Apostle, a worker of Miracles, who had lived three years in the School and Company of Christ? St. Chrysostom found the Origin and discovered it for the Instruction and Correction of the like to him.
And whence so great boldness, such hardness of heart in an Apostle, a worker of Miracles, who had lived three Years in the School and Company of christ? Saint Chrysostom found the Origin and discovered it for the Instruction and Correction of the like to him.
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Confidebat nimium in lenitate Magistri, quae res illum magis confudit, & omni venia privavit. He confided too much in the Meekness of his Master, which did more confound him,
Confidebat Nimium in lenitate Magistri, Quae Rest Ilum magis confudit, & omni Venia privavit. He confided too much in the Meekness of his Master, which did more confound him,
38. v. 1. A distemper seises him, he is carried to his Bed, his affrighted Friends run to his aid, with weeping Eyes they beg of him Now, for Now is the time,
38. v. 1. A distemper seizes him, he is carried to his Bed, his affrighted Friends run to his aid, with weeping Eyes they beg of him Now, for Now is the time,
or Never, to think on his Soul, to repent and reconcile himself to God, they mind him with most earnest intreaties, of his so often repeated promises, I will, I will, when I come to dye.
or Never, to think on his Soul, to Repent and reconcile himself to God, they mind him with most earnest entreaties, of his so often repeated promises, I will, I will, when I come to die.
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And what does this deluded Soul answer? Thanks be to God he is not so ill as to think himself at that point, in that extremity as they Imagin, who wou'd have him die before his time,
And what does this deluded Soul answer? Thanks be to God he is not so ill as to think himself At that point, in that extremity as they Imagine, who would have him die before his time,
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and says he will do it speedily as soon as the dulness of his head clears up, the pain at his heart relents, which at present hinder him from performing any thing, with the seriousness a business of that importance requires. Jesus!
and Says he will do it speedily as soon as the dullness of his head clears up, the pain At his heart relents, which At present hinder him from performing any thing, with the seriousness a business of that importance requires. jesus!
A punishment justly due to the merits of his Crime, that he who living never raised his Eyes to Heaven to desire it, dying should not cast them down on hell to fear it, who living never thought on God, dying should forget himself.
A punishment justly due to the merits of his Crime, that he who living never raised his Eyes to Heaven to desire it, dying should not cast them down on hell to Fear it, who living never Thought on God, dying should forget himself.
The Antiphon that I wou'd have Sung before and after every Funeral Psalm, shou'd be that most true Sentence of St. Aug. It is the punishment of every sinner, that he forget himself when he comes to dye, who whilst he lived was forgetful of God. Christian Auditory.
The Antiphon that I would have Sung before and After every Funeral Psalm, should be that most true Sentence of Saint Aug. It is the punishment of every sinner, that he forget himself when he comes to die, who while he lived was forgetful of God. Christian Auditory.
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Let's go to Mount Calvary. With your leave Blessed Virgin, room Courteous Souldiers Devout Magdalen you have heard already an all-pardoning Remittuntur tibi, &c. Thy sins are forgiven thee.
Let's go to Mount Calvary. With your leave Blessed Virgae, room Courteous Soldiers Devout Magdalen you have herd already an all-pardoning Remittuntur tibi, etc. Thy Sins Are forgiven thee.
He bows his Sacred head to give thee a kiss of Peace, he stretcheth forth his arms to embrace thee, he has his side pierced to open thee a passage to his heart to shew he loves thee;
He bows his Sacred head to give thee a kiss of Peace, he Stretcheth forth his arms to embrace thee, he has his side pierced to open thee a passage to his heart to show he loves thee;
And does not this melt thee into Sorrow and Compassion? Art thou not yet a Penitent? I leave thee then to plead thy own cause at the most severe Tribunal of Divine Justice.
And does not this melt thee into Sorrow and Compassion? Art thou not yet a Penitent? I leave thee then to plead thy own cause At the most severe Tribunal of Divine justice.
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But you, O Father of Mercies, by the bitter death and passion of your most blessed Son, grant that so sad and lamentable an end may never happen to any one here.
But you, Oh Father of mercies, by the bitter death and passion of your most blessed Son, grant that so sad and lamentable an end may never happen to any one Here.
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Cum deberet in tantâ positus necessitate rogare ut jam oraret nec differret, respondit crasiinâ die, otiosus & negligens morae poenam Egypt• soluturus excidio.
Cum deberet in tantâ Positus necessitate Rogare ut jam oraret nec differret, respondit crasiinâ die, Idle & negligens Morae poenam Egypt• soluturus excidio.
Ergo dum lutem habetis, credite in lucem ut filii lucis sitis, St. Jo. ch. 12. v. 36. Hodie si vocem ejus audieritis nolite obdurare corda vestra.
Ergo dum lutem Habetis, credit in lucem ut Sons lucis sitis, Saint John changed. 12. v. 36. Hodie si vocem His audieritis nolite obdurare Corda Vestra.
Nec ipsa se ad • … oc reservavit, • … t in fine vitae • … aenitentiam a• … eret, sed dum • … dhuc peccare • … oterat sic Deo • … nspirante volu• … t peccata dimittere, ut il• … am de Adulte• … iis suis, non ne• … essitas sub tra• … eret, sed vc• … ntas & ideo • … udire mervit, • … uod ei omnia • … erint peccata • … imissa. S. Aug. • … er. 57. de Paen,
Nec ipsa se ad • … oc reservavit, • … tO in fine vitae • … aenitentiam a• … eret, sed dum • … dhuc Peccare • … oterat sic God • … nspirante volu• … tO Peccata Dimittere, ut il• … am de Adulte• … iis suis, non ne• … essitas sub tra• … eret, sed vc• … ntas & ideo • … udire mervit, • … uod ei omnia • … erint Peccata • … imissa. S. Aug. • … er. 57. de Paen,
