Selected quad for the lemma: lord_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
lord_n	commandment_n	young_a	youth_n	69	3	7.6881	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A93040	The journal of Monsr. de Saint Amour doctor of Sorbonne, containing a full account of all the transactions both in France and at Rome, concerning the five famous propositions controverted between the Jansenists and the Molinists, from the beginning of that affair till the Popes decision. / Faithfully rendred out of French. ; A like display of the Romish state, court, interests, policies, &c. and the mighty influences of the Jesuites in that church, and many other Christian states, being not hitherto extant.; Journal. English	Saint-Amour, Louis-Gorin de, 1619-1687.; Havers, G. (George)	1664 (1664)	Wing S296A; ESTC R225933	1,347,293	723

man to enter into the kingdom of God VVhich having mov'd his Disciples who were present to put this Question to our Lord Quis ergo poterit salvus esse who then can be saved Our Lord answered them Quae impossibilia sunt apud homines possibilia sunt apud Deum That the things which were impossible to men left to themselves were possible to them with the grace of God Behold the very word said this Dominican which is in this Proposition us'd by our Lord in the Gospel and in an Hypothesis like to that in the Proposition For the young man upon occasion of whom he us'd it was righteous having kept God's commandements from his youth and S. Augustin saith of him that erat juvenis gratiâ aetate And our Lord bidding him sell his goods and give them to the poor doth not give him an advice but enjoynes him a thing of commandment for in the circumstances of that time a man could not follow our Lord without forsaking all Besides that our Lord placeth the Impossibility not upon the sale of the Goods but upon Salvation Now it cannot be said that the Obligation that lyes upon men to save themselves is only a counsell and not a command And nevertheless our Lord maketh use of that word Quae impossibilia sunt apud homines Why then said this Dominican may it not be made use of in reference to the Righteous mention'd in the Proposition to whom the commandments of God are impossible in this manner when they have not yet all the grace which is needfull for the observing of them and to whom they become afterwards possible with the help of that Grace when they have receiv'd it possibilia sunt apud Deum as it is also said in the Gospel and which is to be presupposed in the Righteous meant in the Proposition to whom it is said that the commandements are impossible onely secundum praesentes quas habent vires according to the small strength they have during the time that those commandments are not yet altogether possible to them with the utmost possibility which needs no other grace to act As for the Council of Trent which condemns this manner of speaking said the Dominican 't is in speaking against Luther that it condemns it against Luther said he who held that God's commandements were impossible to men even mov'd and excited by Grace etiam sub gratiā posito which is meant of Actual Grace for otherwise the Council should have added it in vain and Luther spoke universally of all the Righteous the indefinite term of the Council being to be resolv'd into an universal Now there is much difference between saying that God's commandements are impossible to all righteous men with whatever actual grace they be aided and assisted which is that which the Council condemns and saying that there are commandments of God which are impossible to the Righteous whilst they have not yet the Effectual Grace whereof they stand in need to render the same possible unto them in such sort that there be not wanting to them any assistance for acting effectively which is that which is affirm'd in the first Proposition This was the sence of that Dominican who understood and consider'd it in this manner The Pope to whom it was expounded otherwise and who understood and consider'd it otherwise hath condemn'd it I stand to the condemnation which he hath made of it under which this sence which this Dominican had is not comprised and involv'd I do not say of the Proposition for it is condemn'd but I say of the Catholick verity which he consider'd under the terms of that same Proposition which verity is not condemned with the Proposition Monday the 30th being by occasion in the Covent of the Augustins I visited the Senior professor of Divinity and in the Discourse we had together I told him that he should do very well to perswade the General of the Augustins underhand to demand in the private Congregations held at Cardinal Spada's House that before any thing else Justice might be done to Saint Augustin whose Doctrine and Authority had been so unworthily affronted and I told him plainly That I could not speake to the General of it my self because I would not take notice of the private Assemblies which were held about our affair nor give occasion of saying that I made any secret and particular information to the Consultors which were of them CHAP. X. Letters written to us from Paris during the moneth of September by which we were enjoyn'd not to engage in the Congregation but upon condition of being heard in presence of our Adversaries Two or three remarkable things which hapned to the Jesuites during that time 'T Is a thing which still amazes me when I consider it how the joy and hope which our Bishops and Friends had of the Declaration made to us at the erection of the Congregation were destroy'd in a little time Besides what I have spoken thereof above in the end of August he of our Bishops who had the most experience in the Court of Rome and also the greatest correspondence there caus'd us to be advertis'd that we should keep our selves strictly upon our Guards and that it was signifi'd to him from Rome That the Congregation was not appointed but to put us in a condition of receiving a contradictory judgement against our selves whereof the design was already resolv'd upon And during the whole Moneth of September they who were at Paris caus'd the like adviso's to be given us continually By the Letters of September 7. we were given to understand as from them That they had been written to from Rome that the Congregation was not granted us in order to do us Justice but to circumvent us with a design to pass a contradictory Judgement in the cause which we defended and therefore we ought to have a care of surprises By the Letters of the 13th That what I had signifi'd to them by the last which they receiv'd from me did not surprise them That they had long ago been perswaded that M. Hallier and they with whom he acted in consort against us would use all their endeavours to elude the congregation and not to appear in it but they held themselves assured that so long as they had such Deputies as our selves with the Pope they ought not to fear that we would depart in any thing from the Order which they had given us for obtaining a Congregation in which the Parties might be oblig'd to appear solemnly and to act according to such forms as were Canonical and necessary for passing such a Judgement as might be receiv'd by all the Faithful with benediction and without contest That if nevertheless the people with whom we had to do were obstinate in declining to appear before the Congregation according to the legal forms they enjoyn'd us to have recourse to our Commission which imported that we should be hear'd publickly in a Congregation where our Adversaries

only receive that help of perseverance such as that which was given to Adam but that which they receive is such that perseverance it self is given to them so that they not only could not persevere without that help but with that help they cannot but persevere Now what S. Augustin speaks of Perseverance 't is manifest that he everywhere speaks the same of Faith Repentance and Continence Whence this Argument may be form'd In the same manner that the Church prayes to God for Perseverance it prayes also for Faith Repentance c. But when the Church prayes for Perseverance it prayes for the assistance of Effectual Grace without which we cannot persevere and with which we cannot but persevere Therefore when it prayes for Faith Repentance c. it prays for the assistance of Effectual Grace without which we can neither be Believers nor Penitent c and with which we cannot but be so Pope Celestine in his Letter to the French Bishops confirms the same thing so clearly that the whole eleventh Chapter shews by the prayers mention'd in it what is the faith of the whole Church touching the true and Effectual Grace of God His words are these Besides the inviolable Decrees of the most Holy Apostolick See by which those most Holy Fathers rejected this detestable Innovation whose source is Pride have taught us that we ought to refer to the grace of Jesus Christ both the beginning of a right will in Man and his increasing in holy life and his perseverance to the end Let us consider also the solemn prayers made by the Priests which having been left us by Apostolical Tradition are uniformly celebrated in the whole Catholick Church throughout the World to the end that the form of our prayers may be the rule of our faith For Bishops acting as Ambassadors to God in the name of the faithful committed to their charge plead the cause of mankind in his divine presence and all the Church accompanying their words with sighs and tears prays to God with them to give faith to Infidels to deliver Idolaters from the impiety of their Errors to make known his Truth to the Jewes by removing the vail which is upon their hearts to enlighten the minds of Hereticks by causing them to embrace the Catholick faith to diffuse a spirit of charity into the breasts of Schismaticks to grant repentance to such as are fallen to open to the Catechumeni the door of the mercy of Heaven in the holy regeneration of the Sacrament of Baptism And the effects shew that 't is not in vain and only for form that we beg all these things of God since he vouchsafes by his goodnesse to draw many persons out of all kind of errors and wandrings to deliver them out of the power of darknesse and bring them into the kingdom of his beloved Son and thus to change those into vessels of mercy who were at first vessels of his wrath Which the Church in such sort acknowledges to be wholly God's work that it doth not fail to give him thanks for it and offer to him a song of praises confessing him the author thereof and that 't is he that enlightned the Infidels and converted the sinners But M. H. F. This will appear more clearly by considering the very expressions of the prayers which the Church offers to God throughout all the World by perpetual custome in which it prayes not only for the power to act but also for the will and action it self In this manner it speaks on the sixth Sunday after Pentecost God of all power and might who art the only author of all true good graffe in our hearts the love of thy H. Name cause us to grow more and more in religious piety to the end that thy self cherishing the seeds of vertue which thou hast planted in us the same may be preserved by the pious and faithful care which thou shalt cause us to have thereof And on the eighth Sunday Grant Lord by thy mercy that thy Spirit may inspire holy thoughts into us and cause us to produce holy actions that we who cannot live without thee may by thee be able to live according to thy Will And on the twelfth Sunday Almighty and merciful God through whose grace alone it cometh that thy faithful people do unto thee true and laudable service be pleas'd so to uphold ue that without falling through our weaknesse we may constantly run towards those good things which thou hast promis'd And on the sixteenth Sunday Lord we pray thee that thy grace may alwayes prevent and follow us and mako us continually to be given to all good works And on the Eve of Pentecost Grant Lord that we may be able to subdue our depraved will and accomplish in all things the Righteousnesse of thy holy Commandments And in the secret Orison of the Masse on the fourteenth Sunday Lord convert and draw unto thee our rebellious wills Nothing can more clearly evince that the Grace which moves our rebellious will to return unto God is not subject to Free-will or of such a nature as that it sometimes fails of its effect through the resistance of the will But what motion is that whereby the Church prayes that it may be turn'd to God Certainly 't is not such an inconsiderate and blind motion as that wherewith an insensible Instrument is mov'd but 't is that motion of divine Love and that bond of most sweet and heavenly charity by which God pulls and draws to himself him whom he pleases to render vertuous In which respect there is no fear of our liberty being violated by that attraction and motion how victorious soever it may be For being nothing is done in us more freely then that which is done by Love according to that saying of S. Augustin He who doth any thing willingly alwayes doth it freely How can it ever happen that Liberty should be destroy'd by the cause which produces it in its whole plenitude But I return to the prayers of the Church Now the Church speaks thus in the secret Orison which it makes to God for the gift of tears Cause us to shed tears of compunction for the hardnesse of our hearts to the end we may bewail our sins And in the Post-Communion Lord through thy goodnesse infuse into our hearts the grace of thy Holy Spirit which may enable us to blot out the stains of our sins by sighs and tears Moreover The Church implores the gift of Charity O God which canst cause things to work together for the good of those that love thee stir up in our hearts an ardent sense of thy love that no temptation may be able to alter the holy desires which thou hast inspir'd into ut by thy goodnesse And on H. Friday Let us pray also for the Catechumeni that the Lord our God may open the eares of their hearts And a Little after Let us pray also for the perfidious Jewes that the Lord our God may remove the vail