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A FUNERAL SERMON Upon the Right Honourable ROBERT Lord LEXINGTON, Who dyed Octob. 11. 1668. The SERMON being defer'd till Decemb. 21. Being the Day of his Birth. ECCLES. Chap. VII. Ver. 1. A good Name is better than precious Oyntment:
A FUNERAL SERMON Upon the Right Honourable ROBERT Lord LEXINGTON, Who died October 11. 1668. The SERMON being deferred till December 21. Being the Day of his Birth. ECCLES. Chap. VII. Ver. 1. A good Name is better than precious Ointment:
This Spectacle of Death seems to bid Mourn; and in the words of David to enquire, Know you not that there is a Great Man dead in Israel? But then the recellection of his life past, and the apprehension of his life present, counsel to refrain,
This Spectacle of Death seems to bid Mourn; and in the words of David to inquire, Know you not that there is a Great Man dead in Israel? But then the recellection of his life past, and the apprehension of his life present, counsel to refrain,
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Still, still methinks the words do whisper me, that there's no reason we should be perplex'd with long deploring of the Good; But then methinks the Audience whispers me, that there's no reason I should perplex my self with long insisting upon that Advice; for shortness of Concern to some, and length of time to others, have already Preach'd my Introduction. I shall therefore address my self to the words, A good Name is better than Oyntment, &c. A Bad Name, there is none so Bad to covet, though many design the Actions that deserve it.
Still, still methinks the words do whisper me, that there's no reason we should be perplexed with long deploring of the Good; But then methinks the Audience whispers me, that there's no reason I should perplex my self with long insisting upon that advice; for shortness of Concern to Some, and length of time to Others, have already Preached my Introduction. I shall Therefore address my self to the words, A good Name is better than Ointment, etc. A Bad Name, there is none so Bad to covet, though many Design the Actions that deserve it.
The first of these the wicked have, Wisd. 2.4. and the foolish deserve, whil'st they by oppression add field to field, and call their Lands after their own names, Psal. 49.11. The second, (viz. A Great Name ) the Babel-builders desir'd, Gen. 11.4. Let us get us a Name;
The First of these the wicked have, Wisdom 2.4. and the foolish deserve, whilst they by oppression add field to field, and call their Lands After their own names, Psalm 49.11. The second, (viz. A Great Name) the Babel builders desired, Gen. 11.4. Let us get us a Name;
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And 〈 … 〉ny more still hunt for? what thousands strive to fill the World with noise? and studiously expose their breath to dangers, to live in the surviving breath of others? This Name, when once grown guilty of decay,
And 〈 … 〉ny more still hunt for? what thousands strive to fill the World with noise? and studiously expose their breath to dangers, to live in the surviving breath of Others? This Name, when once grown guilty of decay,
how boldly do Men struggle to regain? making too oft a balsam of their own hearts blood, to cure a bleeding estimation. This Name how many Heathens have acquir'd? for Curtius, that his Name might find no Funeral, leap'd living into one; and Empedocles became a voluntary Loser in his Person, to be a Gainer in his Memory; casting himself alive into the flames of Aetna, to be talk'd on after Death;
how boldly do Men struggle to regain? making too oft a balsam of their own hearts blood, to cure a bleeding estimation. This Name how many heathens have acquired? for Curtius, that his Name might find no Funeral, leaped living into one; and Empedoc became a voluntary Loser in his Person, to be a Gainer in his Memory; casting himself alive into the flames of Aetna, to be talked on After Death;
what imports such a Name to the Dead, which (besides their want of fruition) is vary'd at the discretion of the living? How many Men have made their lives give light to others seeking Virtue in the dark, and left (when dead) bright beams of Fame to guide them? In which beams some Men admire much lustre;
what imports such a Name to the Dead, which (beside their want of fruition) is varied At the discretion of the living? How many Men have made their lives give Light to Others seeking Virtue in the dark, and left (when dead) bright beams of Fame to guide them? In which beams Some Men admire much lustre;
Thus Life is succeeded by dubious reputation, as Daylights room's inherited by Moonshine; in which some kind Spectators see a Man; some idle heads a Bush; and some a Dog. The breath which often makes up Mans repute, obtains the fate of common Air, returning what wholsome or infected lungs shall make it.
Thus Life is succeeded by dubious reputation, as Daylights room's inherited by Moonshine; in which Some kind Spectators see a Man; Some idle Heads a Bush; and Some a Dog. The breath which often makes up men repute, obtains the fate of Common Air, returning what wholesome or infected lungs shall make it.
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yet what's a Name that's only Great? It is a Monument built, like stupendious Pyramids, more for Mens wonder, than their approbation. Fame is a noise resembling that of Thunder, which rattles in our ears, and makes no Musick; 'Tis Goodness gives the relish.
yet what's a Name that's only Great? It is a Monument built, like stupendious Pyramids, more for Men's wonder, than their approbation. Fame is a noise resembling that of Thunder, which rattles in our ears, and makes no Music; It's goodness gives the relish.
Now ev'ry Name that's Great, is not still Good; nay, a Great Name is very often Bad; whil'st a Mans sense of his own power and glory enclines him to act by presumption, conceiving himself secure from controul:
Now every Name that's Great, is not still Good; nay, a Great Name is very often Bad; whilst a men sense of his own power and glory inclines him to act by presumption, conceiving himself secure from control:
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As Heathens in Lawrels defi'd Thunder. Herod had a Name as great, as he had Virtue little. The Chimney is the highest part of the House, and 'tis the foulest too.
As heathens in Laurels defied Thunder. Herod had a Name as great, as he had Virtue little. The Chimney is the highest part of the House, and it's the Foulest too.
Good Names are the acquisitions of Goodness, not of Power; of Triumphs over Vices, not over Kingdoms. 'Tis Moderation, not Titles, must be known unto all men .
Good Names Are the acquisitions of goodness, not of Power; of Triumphos over Vices, not over Kingdoms. It's Moderation, not Titles, must be known unto all men.
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'Tis true NONLATINALPHABET in the Text, only imports a Name, and the Hebrew omits this Attribute of Good, it being the addition of the Septuagint, or vulgar Latin, or else (as Lorinus sayes) of the Chaldee.
It's true in the Text, only imports a Name, and the Hebrew omits this Attribute of Good, it being the addition of the septuagint, or Vulgar Latin, or Else (as Lorinus Says) of the Chaldee.
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Besides, Solomon must needs mean a Good Name, because none but of Power and Eminence gain Great Ones; But even the mean and poor may reach to that repute, which is (to them) better than Oyntment; and which way may that be,
Beside, Solomon must needs mean a Good Name, Because none but of Power and Eminence gain Great Ones; But even the mean and poor may reach to that repute, which is (to them) better than Ointment; and which Way may that be,
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A Great Name so differs from a Good Name, as a Great Man does from a Good Man; and whatsoever Virtue Man may discern in Man, proportionably entitles him to that Appellative of Good. Now that stile, that title, should be all Mens Avarice ,
A Great Name so differs from a Good Name, as a Great Man does from a Good Man; and whatsoever Virtue Man may discern in Man, proportionably entitles him to that Appellative of Good. Now that style, that title, should be all Men's Avarice,
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'tis all Mens love, though it be few Mens study; 'tis Warmth in the Winter; Sunshine in the Grave; the Emulation of the Wise; and the Envy of Fools. A Good Name is
it's all Men's love, though it be few Men's study; it's Warmth in the Winter; Sunshine in the Grave; the Emulation of the Wise; and the Envy of Fools. A Good Name is
reflecting upon that of David, Thou hast put gladness in my heart, more than when their Wine and Oyl increased, as 'tis in our Service-Translation of Psal. 4.8. This the Psalmist elsewhere expresses by Rivers of Oyl; the same word being there render'd, Oyl, which is here, Oyntment. Nay, the very word NONLATINALPHABET is in this very place Translated by the Septuagint NONLATINALPHABET, good Oyl; which we (with Symmachus ) teach to speak as much as NONLATINALPHABET precious oyntment, or rather indeed, oyntment of a good savour;
reflecting upon that of David, Thou hast put gladness in my heart, more than when their Wine and Oil increased, as it's in our Service-Translation of Psalm 4.8. This the Psalmist elsewhere Expresses by rivers of Oil; the same word being there rendered, Oil, which is Here, Ointment. Nay, the very word is in this very place Translated by the septuagint, good Oil; which we (with Symmachus) teach to speak as much as precious ointment, or rather indeed, ointment of a good savour;
The Greeks perhaps might have their wealth more literally term'd oyntment; who, by expensive unction of their heads, at once betray'd their riches, and laid them out;
The Greeks perhaps might have their wealth more literally termed ointment; who, by expensive unction of their Heads, At once betrayed their riches, and laid them out;
but from the feet sent up its sweets into the Nostrils. But alas! this made them sweet beneath the sex of men, wasting their reputation with their unguents;
but from the feet sent up its sweets into the Nostrils. But alas! this made them sweet beneath the sex of men, wasting their reputation with their unguents;
whil'st, grown effeminate, they often left their names the sacrifices to perfumes and sweet consistencies. Besides, what kindness could this do them in the Land of Moles and Pismires, where all their odors found a Grave with them?
whilst, grown effeminate, they often left their names the Sacrifices to perfumes and sweet consistencies. Beside, what kindness could this do them in the Land of Moles and Pismires, where all their odours found a Grave with them?
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Superiority and Rule? This, this is Ambition's gay encouragement; when Marius thinks that GREATEST is a style much better than BEST; when men fill splendid outsides, with black and horrid insides; (not much unlike those odd Intruders into Mysteries, that place Hell in the Body of the Sun) when men regard not how much Devils they prove,
Superiority and Rule? This, this is Ambition's gay encouragement; when Marius thinks that GREATEST is a style much better than BEST; when men fill splendid outsides, with black and horrid insides; (not much unlike those odd Intruders into Mysteres, that place Hell in the Body of the Sun) when men regard not how much Devils they prove,
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By this men have a right to ride before, like Postillions of the world, for all the Beasts that follow to bespatter: So that it well may be unwish'd in life;
By this men have a right to ride before, like Postilions of the world, for all the Beasts that follow to bespatter: So that it well may be unwished in life;
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But a good Name (the poor man's sole felicity) makes even the poor a Prince; and so much more a Prince, by how much more belov'd than fear'd; and even interr'd he is obey'd by good men (if not in particular commands, yet) in his publick example; for imitation may be one sort of obedience. And so lying still;
But a good Name (the poor Man's sole felicity) makes even the poor a Prince; and so much more a Prince, by how much more Beloved than feared; and even interred he is obeyed by good men (if not in particular commands, yet) in his public Exampl; for imitation may be one sort of Obedience. And so lying still;
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Is us'd in Funerals. Mos antiquitùs suit ut Nobilium Corpora sepelienda ungerentur, & cum aromatibus sepelirentur Eucherius Lugdunensis tells us, 'Twas an ancient custom to anoint Bodies to be buried,
Is used in Funerals. Mos antiquitùs suit ut Noble Corpora sepelienda ungerentur, & cum aromatibus sepelirentur Eucherius Lugdunensis tells us, 'Twas an ancient custom to anoint Bodies to be buried,
And this the Jews (as Casaubon observes) deriv'd from the Egyptians. Some think this Solemnity attended with exenteration, or embowelling for keeping; But although this was customary in Egyptian Pollinctures; yet have we not ground to conclude the Jews their Scholars in the practice;
And this the jews (as Casaubon observes) derived from the egyptians. some think this Solemnity attended with exenteration, or emboweling for keeping; But although this was customary in Egyptian Pollinctures; yet have we not ground to conclude the jews their Scholars in the practice;
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the Septuagint, skill'd in the Jewish customs, using for anointing (not so much NONLATINALPHABET, as) NONLATINALPHABET, which meerly does import an unction:
the septuagint, skilled in the Jewish customs, using for anointing (not so much, as), which merely does import an unction:
so that, amongst the Jews, the unguents seem not so much intended for the conservation of the dead, as to intimate the kind regards of the living; to which, in all probability, our Saviour refers, in saying, She has beforehand anointed my body to the burial .
so that, among the jews, the unguents seem not so much intended for the conservation of the dead, as to intimate the kind regards of the living; to which, in all probability, our Saviour refers, in saying, She has beforehand anointed my body to the burial.
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They seem'd to take great care, lest they should prove annoyance to the Worms, or bring a savor which might be offensive to the curiousness of some Neighbor carkass.
They seemed to take great care, lest they should prove annoyance to the Worms, or bring a savour which might be offensive to the curiousness of Some Neighbour carcase.
Zeno thought Life and Death in themselves NONLATINALPHABET, things indifferent; because whatever in it self is bad, can by no circumstance be render'd good; and whatsoever in it self is good , he thought it was not in our power to use, either ill or well at pleasure.
Zeno Thought Life and Death in themselves, things indifferent; Because whatever in it self is bad, can by no circumstance be rendered good; and whatsoever in it self is good, he Thought it was not in our power to use, either ill or well At pleasure.
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Nay, when compar'd with Life, Death may look temptingly; surely a great and aged Judge of Beauty informs us, that it has the better features, Death is better than Birth, better therefore than Life. 'Tis of more friendship too;
Nay, when compared with Life, Death may look temptingly; surely a great and aged Judge of Beauty informs us, that it has the better features, Death is better than Birth, better Therefore than Life. It's of more friendship too;
or if in Death be ought of enmity (since 'tis said, the last Enemy that shall be destroyed is 1 Cor. 15. Death ) we may defeat it by dying ere it comes;
or if in Death be ought of enmity (since it's said, the last Enemy that shall be destroyed is 1 Cor. 15. Death) we may defeat it by dying ere it comes;
thus conquering Death, by minding Death; killing it self, with it self; like the Athenians, who (before defenceless) made themselves walls of Tombs and Gravestones. Now Deaths Priviledges lie, I. In what it ends.
thus conquering Death, by minding Death; killing it self, with it self; like the Athenians, who (before defenceless) made themselves walls of Tombs and Gravestones. Now Death's Privileges lie, I In what it ends.
Insomuch that some (in that place of St Peter concerning Christ's Preaching to the Spirits in Prison) have render'd NONLATINALPHABET, expectation; making the separated state of humane Spirits a Prison,
Insomuch that Some (in that place of Saint Peter Concerning Christ's Preaching to the Spirits in Prison) have rendered, expectation; making the separated state of humane Spirits a Prison,
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Ʋncertain are we in our Friends, like Amasa , or Julius Caesar, we well may perish the deluded Sacrifices of pretended Brothers, or adopted Sons; For Natures do not ever answer Names; nor is it alwayes Truth which tempts our eye-sight with the fairest Print.
Ʋncertain Are we in our Friends, like Amasa, or Julius Caesar, we well may perish the deluded Sacrifices of pretended Brother's, or adopted Sons; For Nature's do not ever answer Names; nor is it always Truth which tempts our eyesight with the Fairest Print.
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whil'st poor Physicians, mortal as our selves, (the real Sons of our Infirmities, though the pretended Fathers of our Healths ) offer at Reasons to protract Man's life;
whilst poor Physicians, Mortal as our selves, (the real Sons of our Infirmities, though the pretended Father's of our Healths) offer At Reasons to protract Man's life;
Nay more, Ʋncertain are even our selves, when we cannot confide, no not in our own dispositions; but teach to morrow to repel those Acts which yesterday allow'd, and make this hour correct what seem'd discretion in the last; and that with some new wisdom to be controll'd the next. All these, and more Ʋncertainties our Birth begins.
Nay more, Ʋncertain Are even our selves, when we cannot confide, no not in our own dispositions; but teach to morrow to repel those Acts which yesterday allowed, and make this hour correct what seemed discretion in the last; and that with Some new Wisdom to be controlled the next. All these, and more Ʋncertainties our Birth begins.
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But then comes certain Death, (for what man is he that lives, and shall not see Psal. 89.48. Death?) and shuts out all Contingencies. Man then enjoyes a blessed security;
But then comes certain Death, (for what man is he that lives, and shall not see Psalm 89.48. Death?) and shuts out all Contingencies. Man then enjoys a blessed security;
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But then it must be one, who (by a second Birth ) has gain'd exemption from a second Death, for else his Certainty is dismaller than Doubt. Man being dead, no more consults the variable Moon; nor studies Heaven, to mistake his Fortunes upon Earth; no more regards the wind; for him, it still may blow,
But then it must be one, who (by a second Birth) has gained exemption from a second Death, for Else his Certainty is dismaller than Doubt. Man being dead, no more consults the variable Moon; nor studies Heaven, to mistake his Fortune's upon Earth; no more regards the wind; for him, it still may blow,
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no more shall he distrust his constitution, nor ask his trembling pulses how he does; nor shall he any more have reason to diffide in his own resolves.
no more shall he distrust his constitution, nor ask his trembling pulses how he does; nor shall he any more have reason to diffide in his own resolves.
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Although the good are never truly wretched, yet few there are that make themselves such Monsters, as (in the common crowd) not to complain. 'Tis not alone at others Funerals that we contend to be in mourning; but each Man in his own losses pursues the fashion, and, what he wants in woe, makes out in noise; he puts his Fortunes into black, to court his Neighbors pity; so that whil'st he cloaths his complaint with sables (much above the quality and true estate of his exigence) he makes his misery as it were his boast, and it appears more like the daughter of his pride, than his misfortune; as if Jerusalem 's sad exclamation became his mouth, Is there any sorrow like unto my sorrow ? Each mans particular unhappiness is to his own eyes magnifi'd beyond the proportion of anothers sufferings. What Man in pain, deems not his own distemper most insupportable? How many does misfortune urge to wish that to themselves, which Hezekiah deplores in others, That when they being Children came to the Birth, there had not been strength to bring forth ,
Although the good Are never truly wretched, yet few there Are that make themselves such Monsters, as (in the Common crowd) not to complain. It's not alone At Others Funerals that we contend to be in mourning; but each Man in his own losses pursues the fashion, and, what he Wants in woe, makes out in noise; he puts his Fortune's into black, to court his Neighbours pity; so that whilst he clothes his complaint with sables (much above the quality and true estate of his exigence) he makes his misery as it were his boast, and it appears more like the daughter of his pride, than his misfortune; as if Jerusalem is sad exclamation became his Mouth, Is there any sorrow like unto my sorrow? Each men particular unhappiness is to his own eyes magnified beyond the proportion of another's sufferings. What Man in pain, deems not his own distemper most insupportable? How many does misfortune urge to wish that to themselves, which Hezekiah deplores in Others, That when they being Children Come to the Birth, there had not been strength to bring forth,
for Death is Sleeps Brother, sayes the Philosopher; and Life's a Dream, sayes the Preacher Eccles. 6.: A Dream (like Pharaohs ) wherein Men (like Beasts) devour each other,
for Death is Sleeps Brother, Says the Philosopher; and Life's a Dream, Says the Preacher Eccles. 6.: A Dream (like Pharaohs) wherein Men (like Beasts) devour each other,
and the worse the better; for bad Men prosper by defrauding good Men, yet stile they this detestable success by the beloved name of good fortune; yet ev'n in this good fortune (besides the guilt) what great unhappiness lies hid? what tortures,
and the Worse the better; for bad Men prosper by defrauding good Men, yet style they this detestable success by the Beloved name of good fortune; yet even in this good fortune (beside the guilt) what great unhappiness lies hid? what tortures,
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and what agonies of thought? what nips of conscience, and what keen reflections? The splendid condition of evil Men, holy David resembles to a flourishing green Tree; and in another Psalm he stiles Man Grass: Now rich Men grow,
and what agonies of Thought? what nips of conscience, and what keen reflections? The splendid condition of evil Men, holy David resembles to a flourishing green Tree; and in Another Psalm he stile Man Grass: Now rich Men grow,
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and oft too, shorter-liv'd by much, their too large growth inviting (as it were) Deaths fatal Sythe. Nor does Job mend the character of Life, when he compares it to a Poast; soon ends the Stage,
and oft too, shorter-lived by much, their too large growth inviting (as it were) Death's fatal Sith. Nor does Job mend the character of Life, when he compares it to a Post; soon ends the Stage,
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But what a pleasant place the Journey ends in? Why dread ye Death, the Begetter of Ease? sayes Menander NONLATINALPHABET. Men.. What is Death? the laying down a heavy Burden, sayes St Austin Quid est Mors? Depositio Sarcin• … gravis. Aug..
But what a pleasant place the Journey ends in? Why dread you Death, the Begetter of Ease? Says Menander. Men.. What is Death? the laying down a heavy Burden, Says Saint Austin Quid est Mors? Depositio Sarcin• … gravis. Aug..
This great advantage of Death, prompted Isidorus Pelusiota to conceive that our Saviour wept not for the decease of Lazarus; but because (for the belief of the Jews ) he was to reduce him to that Life (that vexatious Life) from which Death had absolv'd him.
This great advantage of Death, prompted Isidorus Pelusiota to conceive that our Saviour wept not for the decease of Lazarus; but Because (for the belief of the jews) he was to reduce him to that Life (that vexatious Life) from which Death had absolved him.
The Drum shall beat, and yet his pulse not strike a stroke the faster. The earth shall blush in her own childrens blood, for her own childrens spilling it;
The Drum shall beatrice, and yet his pulse not strike a stroke the faster. The earth shall blush in her own Children's blood, for her own Children's spilling it;
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till each Neighbor dyes, at once his Neighbors wonder and example; till weary Graves implore the aid of more capacious Pits; yet the Dead shall ne're molest himself with seeking Sanctuary in some distant dwelling, where he may live a Coward to each strangers face,
till each Neighbour dies, At once his Neighbours wonder and Exampl; till weary Graves implore the aid of more capacious Pits; yet the Dead shall never molest himself with seeking Sanctuary in Some distant Dwelling, where he may live a Coward to each Strangers face,
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And this perhaps might be some reason why the Muscovites (if we believe Sabellicus ) do annually solemnize the Funerals of Friends, with no less pomp than some of us our Nuptials. And now,
And this perhaps might be Some reason why the Muscovites (if we believe Sabellicus) do annually solemnize the Funerals of Friends, with no less pomp than Some of us our Nuptials. And now,
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So that, were but the Damn'd exempt from Sinning, their posture were much better than this Life (which still involves us in it) in spight of all their Suffering. But even as the Damn'd now are,
So that, were but the Damned exempt from Sinning, their posture were much better than this Life (which still involves us in it) in spite of all their Suffering. But even as the Damned now Are,
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His Death outdoes his Birth, by undoing Sin; Sin! Lifes Concubine (for it ne're lies from it) and Deaths Mother (for, the Apostle sayes, it brings it forth ) This Mother dyes in bringing forth the Daughter. The Viper makes her own Nativity her Dams Funeral, revenging on her the harm she did the world, in the production of so dire an off-spring:
His Death outdoes his Birth, by undoing since; since! Life's Concubine (for it never lies from it) and Death's Mother (for, the Apostle Says, it brings it forth) This Mother dies in bringing forth the Daughter. The Viper makes her own Nativity her Dams Funeral, revenging on her the harm she did the world, in the production of so dire an offspring:
and that great Argument, which proves him but a Man, promotes him to society of Angels: But then, still Death must be what Balaam wish'd, O that I might dye the Death of the Righteous!
and that great Argument, which Proves him but a Man, promotes him to society of Angels: But then, still Death must be what balaam wished, Oh that I might die the Death of the Righteous!
But why then is it said, WHO KNOWS, & c? Eccles. 3.21. Our Translation is somewhat more favourable than either the Greek or Latin, or indeed our ancient English Translations; for, that which we read, Who knows the Spirit of Man that ascendeth upwards;
But why then is it said, WHO KNOWS, & c? Eccles. 3.21. Our translation is somewhat more favourable than either the Greek or Latin, or indeed our ancient English Translations; for, that which we read, Who knows the Spirit of Man that Ascendeth upward;
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Does then the learned Apostle contradict the wise King? Or was his knowledge improv'd beyond the reach of Solomons? One demands (and demanding, denies) Who knows? The other seems to reply, We know.
Does then the learned Apostle contradict the wise King? Or was his knowledge improved beyond the reach of Solomons? One demands (and demanding, Denies) Who knows? The other seems to reply, We know.
To reconcile these places, the Scotists distinguish betwixt Knowledge by Divine Revelation, viz. Faith; and Knowledge by Natural Deduction, viz. Reason: And then they reply, that Ecclesiastes only demands this, Who knows BY REASON whether the Soul be immortal? And the Apostle tells us, That (although we may not attain the assurance of our Souls Everlastingness by Reason,
To reconcile these places, the Scotists distinguish betwixt Knowledge by Divine Revelation, viz. Faith; and Knowledge by Natural Deduction, viz. Reason: And then they reply, that Ecclesiastes only demands this, Who knows BY REASON whither the Soul be immortal? And the Apostle tells us, That (although we may not attain the assurance of our Souls Everlastingness by Reason,
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So that Lorinus conceives it only an Article of Faith to shallower Intellects, whose weakness craves the assistance of Divine Discoveries, to make them apprehend it.
So that Lorinus conceives it only an Article of Faith to Shallower Intellects, whose weakness craves the assistance of Divine Discoveries, to make them apprehend it.
But in Answer to this doubt, Solomon here (by ascending upward) means but the same with that in his 12th Chapter of Ecclesiastes, Ver. 7. And the Spirit ascendeth unto God who gave it;
But in Answer to this doubt, Solomon Here (by ascending upward) means but the same with that in his 12th Chapter of Ecclesiastes, Ver. 7. And the Spirit Ascendeth unto God who gave it;
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which imports, not only the humane Spirits eternity, but also (if of the pious) its felicity; not only its perpetuity, but also its place of abode in that perpetuity.
which imports, not only the humane Spirits eternity, but also (if of the pious) its felicity; not only its perpetuity, but also its place of Abided in that perpetuity.
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or where they should live, how ignorant were they? how unsatisfi'd? We may well ask with Solomon, Who knows, by REASON, the place and posture of our Souls surviving? But yet we may answer with the Apostle, By FAITH we know, that,
or where they should live, how ignorant were they? how unsatisfied? We may well ask with Solomon, Who knows, by REASON, the place and posture of our Souls surviving? But yet we may answer with the Apostle, By FAITH we know, that,
To both the Grave is advantageous, and to dye is gain. Better is their Death, than any natural thing that attended their Lives, and better than Birth that began them.
To both the Grave is advantageous, and to die is gain. Better is their Death, than any natural thing that attended their Lives, and better than Birth that began them.
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though Death exceeds either our Birth or Life; Yet we must wear this Caution in our Bosomes, not wilfully and violently to exchange our Life for Death. We all must study to provide for Death, not to procure it.
though Death exceeds either our Birth or Life; Yet we must wear this Caution in our Bosoms, not wilfully and violently to exchange our Life for Death. We all must study to provide for Death, not to procure it.
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But if to theirs, then also to our own; though not in Precept, yet in Presupposal. Thou shalt love thy Neighbour as thy self, is our Saviours Summary of the last Six Commandments: So that in our own Bosomes, we bear directions for our deportment towards others.
But if to theirs, then also to our own; though not in Precept, yet in Presupposal. Thou shalt love thy Neighbour as thy self, is our Saviors Summary of the last Six commandments: So that in our own Bosoms, we bear directions for our deportment towards Others.
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Our Nature then being presum'd averse from wishing that we might be rob'd our selves, we are commanded therefore Not to Steal: So likewise in False Witness and Defamation: and as in other Precepts, so in this;
Our Nature then being presumed averse from wishing that we might be robbed our selves, we Are commanded Therefore Not to Steal: So likewise in False Witness and Defamation: and as in other Precepts, so in this;
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it being presuppos'd, that none would willingly anticipate his End, by engaging himself in his own Death; it follows therefore, Thou shalt not kill thy Neighbour.
it being presupposed, that none would willingly anticipate his End, by engaging himself in his own Death; it follows Therefore, Thou shalt not kill thy Neighbour.
And how can that Command which presupposes the Negative, permit the Positive? But what if murdering our selves, we murder others too? Examples oft contract a guilt by others imitation:
And how can that Command which presupposes the Negative, permit the Positive? But what if murdering our selves, we murder Others too? Examples oft contract a guilt by Others imitation:
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Nay, what if I (in my own private fall) become a general Assassinate? For he that kills himself, does what he can to kill Mankind; and were the World as docile in sins of pain and horror (for horrid enough Death seems,
Nay, what if I (in my own private fallen) become a general Assassinate? For he that kills himself, does what he can to kill Mankind; and were the World as docile in Sins of pain and horror (for horrid enough Death seems,
though 'tis not so) as in guilt of other complexions, Killing might grow infections, till the Universe became but one Aceldama; one Man would dye his Neighbors destruction, and become a Rule for the next Man to expire by; he to the next,
though it's not so) as in guilt of other complexions, Killing might grow infections, till the Universe became but one Aceldama; one Man would die his Neighbours destruction, and become a Rule for the next Man to expire by; he to the next,
yet dreaded they those bloody Colours, which they saw display'd against them on the Plains of Life; proclaiming to the world that they durst dye, because they were afraid to live. If this be Bravery and Courage, each Fool may be a Hero, with the assistance of misfortune, and a little peevishness; and though he lives,
yet dreaded they those bloody Colours, which they saw displayed against them on the Plains of Life; proclaiming to the world that they durst die, Because they were afraid to live. If this be Bravery and Courage, each Fool may be a Hero, with the assistance of misfortune, and a little peevishness; and though he lives,
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Thus we may make our Angel prove our Fiend. Sufferings have oft, Sin has sometimes instructed pensive and dejected men to seek ease in the Grave; but they have lost it, by thus seeking it:
Thus we may make our Angel prove our Fiend. Sufferings have oft, since has sometime instructed pensive and dejected men to seek ease in the Grave; but they have lost it, by thus seeking it:
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When Sins reduc'd to memory have wrought despair, and arm'd Men to their proper ruine; their streams of grief have drown'd, where they should but have wash'd; their blood has then unsanctify'd their tears,
When Sins reduced to memory have wrought despair, and armed Men to their proper ruin; their streams of grief have drowned, where they should but have washed; their blood has then unsanctified their tears,
that name, the true begotten of his own disposition, though also the begetter of their envy: his meekness was so signal, that his breath was noted to perfume the names of many,
that name, the true begotten of his own disposition, though also the begetter of their envy: his meekness was so signal, that his breath was noted to perfume the names of many,
and in the bottom of Humility (like Men in Pits) saw that Heaven to best advantage, permitting not his sight to be divided with scatter'd beams of his own glory.
and in the bottom of Humility (like Men in Pits) saw that Heaven to best advantage, permitting not his sighed to be divided with scattered beams of his own glory.
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You knew not that Aratus, who then conceiv'd he study'd most Self-interest, when most he did expend his industry and thoughts to his Countries publick benefit;
You knew not that Aratus, who then conceived he studied most Self-interest, when most he did expend his industry and thoughts to his Countries public benefit;
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Now will you have the Sum of all? We read that these were brave — and that they dy'd; That they dy'd worthy of much longer living, had life been worthy to defer their dying.
Now will you have the Sum of all? We read that these were brave — and that they died; That they died worthy of much longer living, had life been worthy to defer their dying.
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If still you are desirous to know more of them — be pleas'd to read it there, and then cast up how much a precious Name enjoyes of fragrancy above all Oyntment. And whil'st your thoughts are there employ'd, you'll find (what all these wanted) true Religion too.
If still you Are desirous to know more of them — be pleased to read it there, and then cast up how much a precious Name enjoys of fragrancy above all Ointment. And whilst your thoughts Are there employed, You'll find (what all these wanted) true Religion too.
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What words of life made up his dying breath? How did he draw in common Air, to return it odours? His languishing being full of pious, fervent, and of frequent Prayers and Ejaculations; with which his choice had furnish'd well his memory out of our Liturgy; by his dying practice, approving his living judgment• expiring (as much as Man can guess) in great submission to the Father, consolation in the Spirit, Faith in the Son, and Duty to the Sons Spouse, the Church. Now when these things have met your observation, you'll think he justifi'd the close of the Text; and that his latest hour, did surmount his earliest. Living, we all enjoy'd him;
What words of life made up his dying breath? How did he draw in Common Air, to return it odours? His languishing being full of pious, fervent, and of frequent Prayers and Ejaculations; with which his choice had furnished well his memory out of our Liturgy; by his dying practice, approving his living judgment• expiring (as much as Man can guess) in great submission to the Father, consolation in the Spirit, Faith in the Son, and Duty to the Sons Spouse, the Church. Now when these things have met your observation, You'll think he justified the close of the Text; and that his latest hour, did surmount his earliest. Living, we all enjoyed him;
and I have room enough to live upon his Name, but that I've liv'd too long upon your patience. You knew him; I know, you knew him: You lov'd him; knowing him, you must love him: You remember him; you have reason to remember him: (O that we could all conspire to imitate him! ) confiding in your memory, my Discourse may now (as he did ) bid you all Farewell. It has liv'd, like him, to more than an ordinary Age; though not, like him, in extraordinary value. Convenience now will prompt you to conceive the minute of the Sermons Death, to be better than those of its Life; As the Conversation of the Sermons Subject has instructed us to conclude the Day of his Death, better than that of his Birth.
and I have room enough to live upon his Name, but that I've lived too long upon your patience. You knew him; I know, you knew him: You loved him; knowing him, you must love him: You Remember him; you have reason to Remember him: (Oh that we could all conspire to imitate him!) confiding in your memory, my Discourse may now (as he did) bid you all Farewell. It has lived, like him, to more than an ordinary Age; though not, like him, in extraordinary valve. Convenience now will prompt you to conceive the minute of the Sermons Death, to be better than those of its Life; As the Conversation of the Sermons Subject has instructed us to conclude the Day of his Death, better than that of his Birth.
THe Flesh, whose Livery these Walls are dress'd in, has slept almost a Year; and hither now retires the other part of that one Flesh, to share in his repose. Vexatious Life is oft compar'd,
THe Flesh, whose Livery these Walls Are dressed in, has slept almost a Year; and hither now retires the other part of that one Flesh, to share in his repose. Vexatious Life is oft compared,
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and well, to Thorns and Bry•rs; and of some Bryars no end appears above ground: Now such a Bryar was our last years Life, having both ends in the earth.
and well, to Thorns and Bry•rs; and of Some Briars no end appears above ground: Now such a Briar was our last Years Life, having both ends in the earth.
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When the first Corps of these lay down in peace, and these black Curtains first were drawn about his Bed of dust, that Text of Ecclesiastes , A good Name is better than Oyntment, &c. became the Subject of our Meditations.
When the First Corpse of these lay down in peace, and these black Curtains First were drawn about his Bed of dust, that Text of Ecclesiastes, A good Name is better than Ointment, etc. became the Subject of our Meditations.
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In the first words of that Verse, the Wise man applauds (what indeed all Men wish ) a good Name; and in the last he gives no small Encomium to that which all Men fear, viz. Death. Death is said to be wedded to our humane Natures:
In the First words of that Verse, the Wise man applauds (what indeed all Men wish) a good Name; and in the last he gives no small Encomium to that which all Men Fear, viz. Death. Death is said to be wedded to our humane Nature's:
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yet Solomon, who had more thoroughly perus'd her features, seems to dress her in the character he gave the spiritual Spouse in the Canticles, Thou art black, but comely, &c.
yet Solomon, who had more thoroughly perused her features, seems to dress her in the character he gave the spiritual Spouse in the Canticles, Thou art black, but comely, etc.
And since that Text applauded so her Countenance, what throngs has her distended Arms embraced? as if Mens deaths were the result of fondness, rather than force; and she had vanquish'd them more by Attraction, than Constraint; and as if they had not expir'd so much her Captives, as her Lovers. Nor is their stay, unlike the stay of kindness; 'tis long, 'tis very long.
And since that Text applauded so her Countenance, what throngs has her distended Arms embraced? as if Men's death's were the result of fondness, rather than force; and she had vanquished them more by Attraction, than Constraint; and as if they had not expired so much her Captives, as her Lovers. Nor is their stay, unlike the stay of kindness; it's long, it's very long.
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The Heathen Poets much delight themselves with Fables of their Jove, fancying (amongst the rest) that visiting Al•mena, he stretch'd out the night unto the length of three; but his three nights, to this of Death, were but a twinkling. Man being once laid down to sleep in the Pavilion of Death, Ʋntil the Heavens be no more, he shall not awake,
The Heathen Poets much delight themselves with Fables of their Jove, fancying (among the rest) that visiting Al•mena, he stretched out the night unto the length of three; but his three nights, to this of Death, were but a twinkling. Man being once laid down to sleep in the Pavilion of Death, Ʋntil the Heavens be no more, he shall not awake,
For Death, Job apprehends by lying down. But Death is fourfold. 1. There's a Death to Sin, and that's the Death of Grace. When Men being dead to Sin, live no longer therein .
For Death, Job apprehends by lying down. But Death is fourfold. 1. There's a Death to since, and that's the Death of Grace. When Men being dead to since, live no longer therein.
Hence the Philosopher tells us, it is one way of dying, by our contempt of pleasure, restraint of passion . 2. There's a Death to Grace; and that's the death of sin, or rather in sin. Hence some are said to be dead in trespasses and sins;
Hence the Philosopher tells us, it is one Way of dying, by our contempt of pleasure, restraint of passion. 2. There's a Death to Grace; and that's the death of since, or rather in since. Hence Some Are said to be dead in Trespasses and Sins;
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'Tis the dissolution of the Compositum, and that's the Death of Nature. So first, God said to Adam, In the day thou eatest thereof, thou shalt surely dye , (i.e.) be liable to Death. And secondly,
It's the dissolution of the Compositum, and that's the Death of Nature. So First, God said to Adam, In the day thou Eatest thereof, thou shalt surely die, (i.e.) be liable to Death. And secondly,
4. There's a Death to Ʋnhappiness, and that's the Death in Hell, a Death of Soul and Body, being their separation from felicity; and this is call'd the second Death, Rev. 20.14. The first Death, is the separation of the Soul from sin:
4. There's a Death to Ʋnhappiness, and that's the Death in Hell, a Death of Soul and Body, being their separation from felicity; and this is called the second Death, Rev. 20.14. The First Death, is the separation of the Soul from since:
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which never is well satisfi'd with seeing, nor ever satisfies with being seen? Upon the sleeping and the dead, the Sun (or whatsoever glories of the Skies) layes out his light in vain;
which never is well satisfied with seeing, nor ever Satisfies with being seen? Upon the sleeping and the dead, the Sun (or whatsoever Glories of the Skies) lays out his Light in vain;
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Where's then the Ear, through which Trumpets convey life to the hands, and Tabrets to the feet; whil'st holy David at the sound of the one fights for the Ark, and at the noise of the other dances before it? To Sleep and Death, these are no more than Silence. Midnight and the Grave are two Exceptions against Noise. Awake you may ye Lute and Harp; but to what purpose,
Where's then the Ear, through which Trumpets convey life to the hands, and Tabrets to the feet; whilst holy David At the found of the one fights for the Ark, and At the noise of the other dances before it? To Sleep and Death, these Are no more than Silence. Midnight and the Grave Are two Exceptions against Noise. Awake you may you Lute and Harp; but to what purpose,
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when 'tis not, I my self awake right early? Where's then the Scent? And where's the difference betwixt the Dormant, and the Dead? The one perceives no sweetness in a Bed of Roses, nor yet the other in his Apartment strow'd with Flowers. Corruption shall make this last (as the Sister concluded of Lazarus ) yield an ill savour; but neither last, nor first, discern a good one,
when it's not, I my self awake right early? Where's then the Scent? And where's the difference betwixt the Dormant, and the Dead? The one perceives no sweetness in a Bed of Roses, nor yet the other in his Apartment strowed with Flowers. Corruption shall make this last (as the Sister concluded of Lazarus) yield an ill savour; but neither last, nor First, discern a good one,
Where's then the sense of Tasting? Then sweet and sowr fall into indistinction: Then nought is palatable nor disgustful: No rarity contended for in meats, nor property in sawces;
Where's then the sense of Tasting? Then sweet and sour fallen into indistinction: Then nought is palatable nor disgustful: No rarity contended for in Meats, nor property in sauces;
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And (were not Men alive as reasonless, as Men asleep and dead are sensless ) an Act for Funerals in home-made Woollen, might be embrac'd with less reluctancy.
And (were not Men alive as reasonless, as Men asleep and dead Are senseless) an Act for Funerals in home-made Woollen, might be embraced with less reluctancy.
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What feels the living sleeper? what the dead? The one perceiving not the Thief which robs his Purse, nor the other the Sexton which strips his Carkass.
What feels the living sleeper? what the dead? The one perceiving not the Thief which robs his Purse, nor the other the Sexton which strips his Carcase.
In Sleep they dye, in Death they fall asleep. Farewell, in both, to doubts and jealousies, to fear and grief. When weary'd with distraction, how welcome does Man entertain repose, in Bed or in the Grave? Man goeth forth unto his labour until the Evening, and then, the sleep of a labouring Man is sweet ;
In Sleep they die, in Death they fallen asleep. Farewell, in both, to doubts and jealousies, to Fear and grief. When wearied with distraction, how welcome does Man entertain repose, in Bed or in the Grave? Man Goes forth unto his labour until the Evening, and then, the sleep of a labouring Man is sweet;
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What though the world be lost in horrid fears, like to benighted Men? And in that night, what although Groans (like Screams of Owls ) grow loud; and Joyes (like dying Swans ) have sung their last? Yet what's all this, to those that are at rest? 'Tis to the waking, to the living 'tis, that the Winds roar, and that the Billows foam; that the Masts crack, and that the Cordage bursts; that Clouds hide Heaven, and the Waves the Clouds:
What though the world be lost in horrid fears, like to benighted Men? And in that night, what although Groans (like Screams of Owls) grow loud; and Joys (like dying Swans) have sung their last? Yet what's all this, to those that Are At rest? It's to the waking, to the living it's, that the Winds roar, and that the Billows foam; that the Masts Crac, and that the Cordage bursts; that Clouds hide Heaven, and the Waves the Clouds:
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But it disturbs not Jonas, for he sleeps: Nor yet his Ancestors, for they are dead. This is that water of Lethe, which the Heathens conceiv'd powerful to convey oblivion to the memory.
But it disturbs not Jonah, for he sleeps: Nor yet his Ancestors, for they Are dead. This is that water of Lethe, which the heathens conceived powerful to convey oblivion to the memory.
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to him that despaireth, and hath lost his patience, sayes the son of Syrach, Chap. 41. ver. 2. 3. As to the desisting of motion and action, how well may they be Twins? In each of them there's a defect of these.
to him that despaireth, and hath lost his patience, Says the son of Sirach, Chap. 41. ver. 2. 3. As to the desisting of motion and actium, how well may they be Twins? In each of them there's a defect of these.
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so when the term of mortal life is come, down lies the Body all torpid and unactive; but the Soul, the invisible part, does still retain possession of life in the behalf of the whole Man. And in both cases too, the Body shall again assume its former vigor, to shew it was not lost, but intermitted; but of that more, in a more proper place.
so when the term of Mortal life is come, down lies the Body all torpid and unactive; but the Soul, the invisible part, does still retain possession of life in the behalf of the Whole Man. And in both cases too, the Body shall again assume its former vigor, to show it was not lost, but intermitted; but of that more, in a more proper place.
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Just so, some live, spite of themselves, subsisting in opposition to their sierce desires of Expiration; such was perplex'd Job, Jeremy, and Elias. And others sleep, whil'st they contend to wake, such were the Apostles :
Just so, Some live, spite of themselves, subsisting in opposition to their fierce Desires of Expiration; such was perplexed Job, Jeremiah, and Elias. And Others sleep, whilst they contend to wake, such were the Apostles:
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'tis of a nature like the industry expended to procure the Philosophers stone; they labour to convert what'ere they have into Gold, and convert that little Gold they have into Nothing. So we, sollicitous to improve that little health we have into a treasure of inexhaustible life, reduce that little life we have into death.
it's of a nature like the industry expended to procure the Philosophers stone; they labour to convert whatever they have into Gold, and convert that little Gold they have into Nothing. So we, solicitous to improve that little health we have into a treasure of inexhaustible life, reduce that little life we have into death.
Like him, who should contrive to watch long, and drops asleep with the contrivance. Not that I would men should neglect their lives, or be indifferent in their conservation;
Like him, who should contrive to watch long, and drops asleep with the contrivance. Not that I would men should neglect their lives, or be indifferent in their conservation;
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None in their dark Dominions, can discern a Throne from a Pedestall. The Corps of sleeping Bartimaeus, has equal bliss with sleeping Herod; and much more than Herod, when awake:
None in their dark Dominions, can discern a Throne from a Pedestal. The Corpse of sleeping Bartimaeus, has equal bliss with sleeping Herod; and much more than Herod, when awake:
Some have short winter-lives; a little day-light in them, but much tempest; these men expiring in the midst of cares, seem to have troubled themselves to death;
some have short winter-lives; a little daylight in them, but much tempest; these men expiring in the midst of Cares, seem to have troubled themselves to death;
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nor shall our morning ere begin to be, till the place, where morning dwells, shall be no more. When once our drowsie temples, are bound up with Deaths swarthy Night-cloaths, Farewell to Spring, which is our growth in grace;
nor shall our morning ere begin to be, till the place, where morning dwells, shall be no more. When once our drowsy Temples, Are bound up with Death's swarthy Night-clothes, Farewell to Spring, which is our growth in grace;
Farewell to Summer, and fruits meet for repentance; Farewell to Sunshine, being the light of grace; And Farewell showres, the droppings of the Sanctuary:
Farewell to Summer, and fruits meet for Repentance; Farewell to Sunshine, being the Light of grace; And Farewell showers, the droppings of the Sanctuary:
But yet, how near soever (if we reflect on those who went before us) how much soever Death resembled Sleep in quality, 'tis much beyond it in the quantity.
But yet, how near soever (if we reflect on those who went before us) how much soever Death resembled Sleep in quality, it's much beyond it in the quantity.
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when their dimensions come in competition, that nature of the Earth, which the Sand possesses, is but enough to priviledge it from being nothing: So Sleep, though constituted of the calm and gentle qualities of Death, when we peruse them in their just extent, appears (in the comparison) to have but so much ease,
when their dimensions come in competition, that nature of the Earth, which the Sand Possesses, is but enough to privilege it from being nothing: So Sleep, though constituted of the Cam and gentle qualities of Death, when we peruse them in their just extent, appears (in the comparison) to have but so much ease,
as does but just exempt it from being labour. Here we soon sleep, and strait as quickly wake. Our lives are but successive, and short fits of darkness and of light. And if the night protract itself beyond our slumbers, how restless grow we, tortur'd with repose, and making our ease our anguish? But Bodies, once asleep beneath the Coverlets of Turfs, find not themselves so hasty to be stirring.
as does but just exempt it from being labour. Here we soon sleep, and strait as quickly wake. Our lives Are but successive, and short fits of darkness and of Light. And if the night protract itself beyond our slumbers, how restless grow we, tortured with repose, and making our ease our anguish? But Bodies, once asleep beneath the Coverlets of Turfs, find not themselves so hasty to be stirring.
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We shall remove no Curtains with our hands; nor, with our eyes, seek day-light in a Window; nor, with our vain enquiries, look for glimmerings in the East. No, no, we shall not hunt for day, till we shall miss the Heavens, from which it us'd to start. We now lay not our selves to sleep,
We shall remove no Curtains with our hands; nor, with our eyes, seek daylight in a Window; nor, with our vain Enquiries, look for glimmerings in the East. No, no, we shall not hunt for day, till we shall miss the Heavens, from which it used to start. We now lay not our selves to sleep,
until our selves (or servants, those Deputy selves ) have put out the Candle; but being laid down in Death, we shall not wake, till he that never sleeps, puts out the Sun:
until our selves (or Servants, those Deputy selves) have put out the Candle; but being laid down in Death, we shall not wake, till he that never sleeps, puts out the Sun:
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nor shall the one (I mean Death ) withdraw its drowsie shades, till the other wraps his Sun-beams up in Sables; and (instead of bidding Good-Morrow, like a Bridegroom ) shall bid Good-Night like a Mourner.
nor shall the one (I mean Death) withdraw its drowsy shades, till the other wraps his Sunbeams up in Sables; and (instead of bidding Good-Morrow, like a Bridegroom) shall bid Good-Night like a Mourner.
But, as soundly as we shall sleep in Body, so surely was Lactantius in a Dream, who (with the other Chiliasts ) would humble Christs celestial Sovereignty, into an earthly Throne, to be erected at Jerusalem, and be establish'd for 1000 years;
But, as soundly as we shall sleep in Body, so surely was Lactantius in a Dream, who (with the other Chiliasts) would humble Christ celestial Sovereignty, into an earthly Throne, to be erected At Jerusalem, and be established for 1000 Years;
for which space also he presum'd, the Martyrs should be empowred with sublunary dominion, and enjoy pleasures, equally terrestrial with their jurisdiction. Now the foundation of this phantastick building, they lay upon a ground, which will not bear it;
for which Molle also he presumed, the Martyrs should be empowered with sublunary dominion, and enjoy pleasures, equally terrestrial with their jurisdiction. Now the Foundation of this fantastic building, they lay upon a ground, which will not bear it;
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they instance in Rev. 20. and from these expressions ( The Devil is bound for a thousand years, ver. 2. And the Souls of the Witnesses (or Martyrs) liv'd and reign'd with Christ for a thousand years, ver. 4.) They conclude, That Satan shall literally and temporally be bound, and the Martyrs temporally rule.
they instance in Rev. 20. and from these expressions (The devil is bound for a thousand Years, ver. 2. And the Souls of the Witnesses (or Martyrs) lived and reigned with christ for a thousand Years, ver. 4.) They conclude, That Satan shall literally and temporally be bound, and the Martyrs temporally Rule.
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And lest we should conceive, they understood this their Supremacy to be only in Spirit, they not only insist upon ver. 4. where 'tis said, The Souls of the Witnesses liv'd and reign'd:
And lest we should conceive, they understood this their Supremacy to be only in Spirit, they not only insist upon for. 4. where it's said, The Souls of the Witnesses lived and reigned:
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And lest Error should be too narrow to expatiate in, their Fancies rove yet further, and recur to 2 Pet. 3.8. where one day, is said, to be with God as a thousand years, and a thousand years as one day.
And lest Error should be too narrow to expatiate in, their Fancies rove yet further, and recur to 2 Pet. 3.8. where one day, is said, to be with God as a thousand Years, and a thousand Years as one day.
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and since the seventh day had a Prescription of Repose and Piety, the six preceding being lights to guide men into toyle and sweat; they fancy the last thousand years must supply the room of a continued Sabbath to the Saints,
and since the seventh day had a Prescription of Repose and Piety, the six preceding being lights to guide men into toil and sweat; they fancy the last thousand Years must supply the room of a continued Sabbath to the Saints,
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But this opinion does directly thwart that Text , But of that day and hour knoweth no man, no not the Angels, &c. And the other opinion contradicts that other Text , My Kingdom is not of this world.
But this opinion does directly thwart that Text, But of that day and hour Knoweth no man, no not the Angels, etc. And the other opinion contradicts that other Text, My Kingdom is not of this world.
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But both oppose our present Text, which sayes, Man ( i. e. all Mankind, except those which rose with Christ to attend him their first-fruits, and to whom they limit not their fancy'd Empire ) awakes not till the Heavens be no more.
But both oppose our present Text, which Says, Man (i. e. all Mankind, except those which rose with christ to attend him their Firstfruits, and to whom they limit not their fancied Empire) awakes not till the Heavens be no more.
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Yet even St Austin once indulg'd this misconception, although with an opinion more refin'd, and which alotted not such carnal pleasures to this dominion of the Saints, as other Patrons of this Error did.
Yet even Saint Austin once indulged this misconception, although with an opinion more refined, and which allotted not such carnal pleasures to this dominion of the Saints, as other Patrons of this Error did.
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But on review, and better thoughts, he tells us, That by a thousand years (being a perfect number) is meant the latter Age, begun by the Messias in the fulness of time;
But on review, and better thoughts, he tells us, That by a thousand Years (being a perfect number) is meant the latter Age, begun by the Messias in the fullness of time;
But for the Saints, although their Bodies should remain the slaves of Sepulchres, (those only excepted which arose with Christ) yet should their spirits reign with Christ in Heaven .
But for the Saints, although their Bodies should remain the slaves of Sepulchres, (those only excepted which arose with christ) yet should their spirits Reign with christ in Heaven.
But there will be a season (and e're long 'twill be) when they themselves shall be no more; They shall perish, fayes the Psalmist: But of the critical moment, not a word in all the Book of Spheres. What Tales soe're they tell of other Beings, they will still keep their own counsel;
But there will be a season (and ever long it'll be) when they themselves shall be no more; They shall perish, fays the Psalmist: But of the critical moment, not a word in all the Book of Spheres. What Tales soever they tell of other Beings, they will still keep their own counsel;
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First, What Heavens shall be no more? Besides the Empyreal, or Supreme, Philosophers compute the number of the Orbs (counting the Fire and Air ) to be eleven.
First, What Heavens shall be no more? Beside the Empyreal, or Supreme, Philosophers compute the number of the Orbs (counting the Fire and Air) to be eleven.
But the great Bishop of Hippo (reflecting on the rapture of St Paul into the third Heaven, where he had the glimpse of great, unutterable glories) concludes the Empyreal (the Heaven of Gods more immediate splendor,
But the great Bishop of Hippo (reflecting on the rapture of Saint Paul into the third Heaven, where he had the glimpse of great, unutterable Glories) concludes the Empyreal (the Heaven of God's more immediate splendour,
and the receptacle of the bless'd, to see him, as 'twere, face to face ) to be the third Heaven; computing none besides, excepting the Sydereum & Aereum, the Starry and the Aery.
and the receptacle of the blessed, to see him, as 'twere, face to face) to be the third Heaven; computing none beside, excepting the Sydereum & Aereum, the Starry and the Aery.
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But be they more, or be they less, the Heaven of heavens is generally exempted from dissolution: which some conclude from Thy Throne is established for ever.
But be they more, or be they less, the Heaven of heavens is generally exempted from dissolution: which Some conclude from Thy Throne is established for ever.
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So that, of all the rest, although we cannot certainly determine what is their number, yet we may conclude a little of their nature; though we are insecure how many they be,
So that, of all the rest, although we cannot Certainly determine what is their number, yet we may conclude a little of their nature; though we Are insecure how many they be,
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Secondly, How no more? They shall perish Now what should be this perishing, but their change? For as mans death is call'd a change Job 14.14., I will wait till my change come:
Secondly, How no more? They shall perish Now what should be this perishing, but their change? For as men death is called a change Job 14.14., I will wait till my change come:
So the Heavens change is call'd a death, or perishing; for, that the word (perish) imports no more in the forecited place to the Hebrews, is evident from the ensuing Verse, As a vesture shalt thou fold them up, and they shall be changed.
So the Heavens change is called a death, or perishing; for, that the word (perish) imports no more in the forecited place to the Hebrews, is evident from the ensuing Verse, As a vesture shalt thou fold them up, and they shall be changed.
Conformable to this is even the Septuagint, in this of Job, which renders it, Till the Heavens be NONLATINALPHABET. No more be sow'd together. unsow'd.
Conformable to this is even the septuagint, in this of Job, which renders it, Till the Heavens be. No more be sowed together. unsowed.
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How has God cloath'd the Macrocosme, as we the Microcosme, with the best Cloaths on the outside? We all, at great Solemnities, contrive to habit our selves after the newest fashion: Lo,
How has God clothed the Macrocosm, as we the Microcosm, with the best Clothes on the outside? We all, At great Solemnities, contrive to habit our selves After the Newest fashion: Lo,
But for more simple and unblended Natures, their change shall be but a refining. Some have conceiv'd indeed, That Fire and Water should both be totally consum'd,
But for more simple and unblended Nature's, their change shall be but a refining. some have conceived indeed, That Fire and Water should both be totally consumed,
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whil'st Earth and Air should be no more than mended. But this the rest reject. Aquinas thinking, that Fire and Water should but lose their heat and cold.
whilst Earth and Air should be no more than mended. But this the rest reject. Aquinas thinking, that Fire and Water should but loose their heat and cold.
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But that were neither to be Fire nor Water. But that Lorinus candidly expounds him, That by their losing heat and cold, he means, that heat and cold should be restrain'd from acting.
But that were neither to be Fire nor Water. But that Lorinus candidly expounds him, That by their losing heat and cold, he means, that heat and cold should be restrained from acting.
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As is the change with the Elements, so with the Heavens; the variation's not of things, but qualities. Aristotle pronounced Heaven incorruptible; and so it is indeed as to its fitness for duration, (which the Schools call its internals ) but not as to its power, abstracted from divine disposure ;
As is the change with the Elements, so with the Heavens; the variation's not of things, but qualities. Aristotle pronounced Heaven incorruptible; and so it is indeed as to its fitness for duration, (which the Schools call its internals) but not as to its power, abstracted from divine disposure;
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or, as the cause of its first being pleases, be vary'd from its present being. Therefore THOƲ shalt change them Psal. 102.26.. By which change, sayes Lorinus De sola nonnulla renovatione, per vacationem à mo•u & actu & ministerio in res sublunares, hominemque vitam ducentem mortalem.
or, as the cause of its First being Pleases, be varied from its present being. Therefore THOƲ shalt change them Psalm 102.26.. By which change, Says Lorinus De sola Nomina renovation, per vacationem à mo•u & Acts & Ministerio in Rest sublunares, hominemque vitam ducentem mortalem.
In which, St Austin tells us, That at the general Conflagration, those qualities of the corruptible Elements (which agreed well enough with our corruptible Bodies) shall utterly perish by Combustion;
In which, Saint Austin tells us, That At the general Conflagration, those qualities of the corruptible Elements (which agreed well enough with our corruptible Bodies) shall utterly perish by Combustion;
Shall, is the Future Tense; but in Eternity there's no Futurity. Now when there is no time, but all Eternity, who can, without great impropriety, say the Heavens shall be; when, Shall, imports a time to come? 3. If no time, then no motion;
Shall, is the Future Tense; but in Eternity there's no Futurity. Now when there is no time, but all Eternity, who can, without great impropriety, say the Heavens shall be; when, Shall, imports a time to come? 3. If not time, then no motion;
Methinks I see the Sea (like Jonah 's Whale) surrendring what it had long time conceal'd. Methinks I see Men bolting from the Earth, like Rabbets from their Warrens. Some from the Waves, some from the Graves I see, just waken'd by the Trump; and shaking off, many their dew, and many more their dust: For they must awake, they must be raised out of their sleep.
Methinks I see the Sea (like Jonah is Whale) surrendering what it had long time concealed. Methinks I see Men bolting from the Earth, like Rabbets from their Warrens. some from the Waves, Some from the Graves I see, just wakened by the Trump; and shaking off, many their due, and many more their dust: For they must awake, they must be raised out of their sleep.
Christ the first-fruits; afterwards, they that are Christs, 1 Cor. 15. For, He shall raise me up ] To refute those who repute our expectation of reduction from the Grave, as a Dream. At the last day ] To confute Hymeneus Philetus, and Hermogenes, who concluded the Resurrection already accomplish'd, because 'tis recorded that the Bodies of the Saints arose, Matth. 27. So holy Job (even in the Text) supposes and implies, what there he expresses, viz. That when the Heavens shall be no more, Man shall be raised.
christ the Firstfruits; afterwards, they that Are Christ, 1 Cor. 15. For, He shall raise me up ] To refute those who repute our expectation of reduction from the Grave, as a Dream. At the last day ] To confute Hymenaeus Philetus, and Hermogenes, who concluded the Resurrection already accomplished, Because it's recorded that the Bodies of the Saints arose, Matthew 27. So holy Job (even in the Text) supposes and Implies, what there he Expresses, viz. That when the Heavens shall be no more, Man shall be raised.
Whoe're you are, that in your Bodies have perform'd the Stages (which fond Pythagoras prescrib'd to Souls) in journeys through each various kind of Beasts! Whoe're you are, have been reduc'd to dust,
Whoever you Are, that in your Bodies have performed the Stages (which found Pythagoras prescribed to Souls) in journeys through each various kind of Beasts! Whoever you Are, have been reduced to dust,
But some may ask, What if a Man devour those of his own species? What if Claudius devour Sempronius, and (after time for due digesting him) Claudius himself become anothers Meal? How shall Sempronius ( and others in the like capacity) be raised up in his own Numerical Body,
But Some may ask, What if a Man devour those of his own species? What if Claudius devour Sempronius, and (After time for due digesting him) Claudius himself become another's Meal? How shall Sempronius (and Others in the like capacity) be raised up in his own Numerical Body,
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How obvious may we then conceive it (though Claudius do devour Sempronius ) for God to strengthen Claudius, and support him, without permitting any of Sempronius to be concocted into his constitution;
How obvious may we then conceive it (though Claudius do devour Sempronius) for God to strengthen Claudius, and support him, without permitting any of Sempronius to be concocted into his constitution;
But now what think you, if even to Reason (for at that Weapon they must be encounter'd, who contradict this Doctrine ) I say, what if to Reason 'tis a thing impossible,
But now what think you, if even to Reason (for At that Weapon they must be encountered, who contradict this Doctrine) I say, what if to Reason it's a thing impossible,
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but of the self-same Body there must be infallibly a Resurrection? Not to trace all the Causes back up to the first, to prove a God accomplish'd in whate're good reason ere thought good. I shall suppose the Existence of a Deity already granted, I know none deny it.
but of the selfsame Body there must be infallibly a Resurrection? Not to trace all the Causes back up to the First, to prove a God accomplished in whatever good reason ere Thought good. I shall suppose the Existence of a Deity already granted, I know none deny it.
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There being then a God, he must be just; but just he cannot be, without a Resurrection: For (to mans eye) the worst oft live and dye with least misfortune.
There being then a God, he must be just; but just he cannot be, without a Resurrection: For (to men eye) the worst oft live and die with least misfortune.
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Now, if no vengeance seize them after death, where's then the Justice, and where's then the God? Will any say, that (after dissolution) the Soul may suffer, and still God be just,
Now, if no vengeance seize them After death, where's then the justice, and where's then the God? Will any say, that (After dissolution) the Soul may suffer, and still God be just,
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(3.) The Body sinning against an infinite Person, committed infinite sin; for (as we see in Treason) the Object gives proportion to the Crime. Infinite sin must have no finite suffering: But Death is a finite suffering; for that's accomplish'd when the Soul is gone.
(3.) The Body sinning against an infinite Person, committed infinite since; for (as we see in Treason) the Object gives proportion to the Crime. Infinite since must have no finite suffering: But Death is a finite suffering; for that's accomplished when the Soul is gone.
and separated from the Soul for ever, is its eternal punishment? But can there be punishment, and nothing suffer? As soon as dead, the humane Body is not;
and separated from the Soul for ever, is its Eternal punishment? But can there be punishment, and nothing suffer? As soon as dead, the humane Body is not;
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it was the humane Body when it sin'd, by death it leaves to be the humane Body: And how can that, which is not, suffer? Or will you say (with Pomponatius ) that sin is its own punishment? O strange Philosophy!
it was the humane Body when it sinned, by death it leaves to be the humane Body: And how can that, which is not, suffer? Or will you say (with Pomponatius) that since is its own punishment? O strange Philosophy!
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And more strange Justice! In all Philosophy, the offence is still cause to the punishment; if sin then be the punishment to itself, 'tis its own cause, and 'tis its own effect: But others in Philosophy will tell us, That Nihil est causa sui ipsius ;
And more strange justice! In all Philosophy, the offence is still cause to the punishment; if sin then be the punishment to itself, it's its own cause, and it's its own Effect: But Others in Philosophy will tell us, That Nihil est causa sui Himself;
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But what sin ere (which had no other punishment) deter'd another from attempting it? And as for the Offender, I presume none will conclude that sin can much amend him.
But what sin ere (which had no other punishment) deterred Another from attempting it? And as for the Offender, I presume none will conclude that sin can much amend him.
Many would wish their strength might ne're decline, that they might ne're be impotent for sin. If sin be then its proper punishment? 'Tis a most strange one, which the Offender ever would request to undergo, and prize beyond rewards .
Many would wish their strength might never decline, that they might never be impotent for since. If sin be then its proper punishment? It's a most strange one, which the Offender ever would request to undergo, and prize beyond rewards.
Therefore whoe're thou art, that art possess'd with Dreams like these, Awake thou that sleepest, lest ere thou dream'st of it, it may be said, Awake, and come to judgment:
Therefore whoever thou art, that art possessed with Dreams like these, Awake thou that Sleepest, lest ere thou dreamest of it, it may be said, Awake, and come to judgement:
I answer with St Paul, 1 Cor. 15. they shall rise (1) Incorruptibly; it is rais'd in incorruption, ver. 42. (2) Gloriously; it is rais'd in glory, ver. 43. (3) In agility; it is rais'd in power, ver. 43. tanta facilitas, quanta faelicitas, sayes St Austin. (4) Very near to the nature of Angels; much more resin'd than formerly;
I answer with Saint Paul, 1 Cor. 15. they shall rise (1) Incorruptibly; it is raised in incorruption, ver. 42. (2) Gloriously; it is raised in glory, ver. 43. (3) In agility; it is raised in power, ver. 43. tanta facilitas, quanta faelicitas, Says Saint Austin. (4) Very near to the nature of Angels; much more resigned than formerly;
The natural Elements shall be resin'd, so shall our Bodies; it shall be rais'd a spiritual Body, ver. 44. Not but that we shall have flesh and bones, and integral parts, answerable to the pattern of our Saviour after his Resurrection, Luke 24.39. Handle me, and see, for a spirit has not flesh and bones, as ye see me have.
The natural Elements shall be resigned, so shall our Bodies; it shall be raised a spiritual Body, ver. 44. Not but that we shall have Flesh and bones, and integral parts, answerable to the pattern of our Saviour After his Resurrection, Lycia 24.39. Handle me, and see, for a Spirit has not Flesh and bones, as you see me have.
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Aquinas yet goes further, and assures us, That we shall rise in the complete age of our Saviour, viz. 33 years old. For whereas we read, Till we all come in the unity of the Faith,
Aquinas yet Goes further, and assures us, That we shall rise in the complete age of our Saviour, viz. 33 Years old. For whereas we read, Till we all come in the unity of the Faith,
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and of the knowledge of the Son of God to a perfect Man, to the measure of the STATƲRE of the fulness of Christ, he (as also our old Translations ) reads the measure of the AGE of the fulness of Christ.
and of the knowledge of the Son of God to a perfect Man, to the measure of the STATƲRE of the fullness of christ, he (as also our old Translations) reads the measure of the AGE of the fullness of christ.
with bodies agile, to entitle them to the greater restlessness; for the more active the Sufferer, the more tormenting the Chains and Anguish. Nor shall he want the prejudice of a refin'd body, that all his senses may be more acute, for entertaining each its proper torment to the most high improvement.
with bodies agile, to entitle them to the greater restlessness; for the more active the Sufferer, the more tormenting the Chains and Anguish. Nor shall he want the prejudice of a refined body, that all his Senses may be more acute, for entertaining each its proper torment to the most high improvement.
How is our industry concern'd, to care that our uprise be to felicity? by death to sin, and rising again to newness of life, to furnish our selves for a Resurrection free from a second death.
How is our industry concerned, to care that our uprise be to felicity? by death to since, and rising again to newness of life, to furnish our selves for a Resurrection free from a second death.
If you expect her Character, consult each man his loss in her departure. None need commend an absent Friend to those, who by that absence find much detriment.
If you expect her Character, consult each man his loss in her departure. None need commend an absent Friend to those, who by that absence find much detriment.
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We need no tedious toil to prove her happy, as to her Soul, and ready for the Resurrection, as to her Body; our greatest Task will be (not to learn how she is, but) to be like her, fit for our going, and our Saeviours coming.
We need no tedious toil to prove her happy, as to her Soul, and ready for the Resurrection, as to her Body; our greatest Task will be (not to Learn how she is, but) to be like her, fit for our going, and our Saeviours coming.
St Peter, designing to display Christs dreadful coming in his third Chapter of his second Epistle, endeavors to prepare men for it in his first Chapter, advising diligence in procuring
Saint Peter, designing to display Christ dreadful coming in his third Chapter of his second Epistle, endeavors to prepare men for it in his First Chapter, advising diligence in procuring
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In short, Faith, which depends on the Fathers mercy, through the Sons sufferings and intercession, by the Spirits support and consolation, to evade deserved destruction, and attain most undeserved bliss: therefore to wake to happiness, take Faith, and add to your Faith
In short, Faith, which depends on the Father's mercy, through the Sons sufferings and Intercession, by the Spirits support and consolation, to evade deserved destruction, and attain most undeserved bliss: Therefore to wake to happiness, take Faith, and add to your Faith
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Some Grammarians will informs us that it signifies Manhood, from Vir in the Latine; and Courage, from NONLATINALPHABET, the God of War, in the Greek, from whence comes NONLATINALPHABET.
some Grammarians will informs us that it signifies Manhood, from Vir in the Latin; and Courage, from, the God of War, in the Greek, from whence comes.
Join to thy Faith Fortitude. Fortitude, that nothing may enfeeble thy Resolves; That no bad Times prevail upon thy Principles, though thousands on thy left hand tumble down,
Join to thy Faith Fortitude. Fortitude, that nothing may enfeeble thy Resolves; That no bad Times prevail upon thy Principles, though thousands on thy left hand tumble down,
though at some other time (even in thy greatest danger) thou shalt discern the fall of a lov'd Friend, submitting to the frequent menaces and haughty looks of an outlandish Foe; yet still keep Fortitude, that thou may'st stand in the evil day;
though At Some other time (even in thy greatest danger) thou shalt discern the fallen of a loved Friend, submitting to the frequent menaces and haughty looks of an outlandish Foe; yet still keep Fortitude, that thou Mayest stand in the evil day;
3. Knowledge, whereby you may discern 'twixt good and bad, and not be lead by an implicite Creed; but have a Faith according to knowledge, and be able to give a reason of the Faith that is in you.
3. Knowledge, whereby you may discern betwixt good and bad, and not be led by an implicit Creed; but have a Faith according to knowledge, and be able to give a reason of the Faith that is in you.
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In vain is Courage, where there is no Sight; what signifies stout Hands, and ne're an Eye? Not that we should with too much eagerness pursue Speculations; nor read much, that we may know how to talk much, but study to know Christ, and him crucifi'd;
In vain is Courage, where there is no Sighed; what signifies stout Hands, and never an Eye? Not that we should with too much eagerness pursue Speculations; nor read much, that we may know how to talk much, but study to know christ, and him Crucified;
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still entertaining from malevolent spirits whatever actions of hostility, yet keeping still a temper that shall never vary with provocation. To Temperance add
still entertaining from malevolent spirits whatever actions of hostility, yet keeping still a temper that shall never vary with provocation. To Temperance add
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5. Patience, which does empow'r a man to embrace Affliction. Patience, which overcomes by being beaten, which lives on Death, and dyes for want of danger; for where no peril is, no patience can be.
5. Patience, which does empow'r a man to embrace Affliction. Patience, which overcomes by being beaten, which lives on Death, and dies for want of danger; for where no peril is, no patience can be.
What although Children (which are at once mens images and hopes ) lie down in Dust, and Graves (short as their Lives ) of a span long? What though they fall greater,
What although Children (which Are At once men's Images and hope's) lie down in Dust, and Graves (short as their Lives) of a span long? What though they fallen greater,
and dye? What although cruel and prolong'd Distempers poyson our Constitutions? And what though much more cruel Tongues poyson our Reputations? Yet still we must submit to Gods disposure,
and die? What although cruel and prolonged Distempers poison our Constitutions? And what though much more cruel Tongues poison our Reputations? Yet still we must submit to God's disposure,
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knowing that our Saviour enter'd not into joy, but first he suffer'd pain; that we, following the example of his patience, may (when the Heavens shall be no more) awake up after his likeness. But add to Patience
knowing that our Saviour entered not into joy, but First he suffered pain; that we, following the Exampl of his patience, may (when the Heavens shall be no more) awake up After his likeness. But add to Patience
6. Godliness, which does enroll men Citizens of Heaven, whil'st they are Sojourners on earth. This does unteach remissness in Devotion, and suffers not mans Temporal Calamity to hinder or disable Spiritual Piety. This renders men zealous for Prayer, and ardent in it, forward themselves, and instigating others.
6. Godliness, which does enrol men Citizens of Heaven, whilst they Are Sojourners on earth. This does unteach remissness in Devotion, and suffers not men Temporal Calamity to hinder or disable Spiritual Piety. This renders men zealous for Prayer, and Ardent in it, forward themselves, and instigating Others.
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Above all things make supplication, sayes the Apostle; First seek the Kingdom of Heaven, sayes his Master; That when ye shall be rais'd, ye may awake to a new Heaven. Take
Above all things make supplication, Says the Apostle; First seek the Kingdom of Heaven, Says his Master; That when you shall be raised, you may awake to a new Heaven. Take
7. Brotherly Kindness, which teaches men not to exalt themselves, but clips the wings of Arrogance. It treats the lowest and the poorest affably, instructing ev'n the powerful to bow,
7. Brotherly Kindness, which Teaches men not to exalt themselves, but clips the wings of Arrogance. It treats the lowest and the Poorest affably, instructing even the powerful to bow,
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Which doth not behave it self unseemly, seeketh not her own, is not easily provok'd, thinketh no evil, which beareth all things, believeth all things, hopeth all things, endureth all things .
Which does not behave it self unseemly, seeks not her own, is not Easily provoked, Thinketh no evil, which bears all things, Believeth all things, Hopes all things, Endureth all things.
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how you may fit you for the Resurrection; but if you'll learn by Deeds — then There 's the Text, Read it, and Read it well. O make the old Rule true, which tells us how much President instructs beyond Precept. She dyed indeed, and there's our loss indeed; but being dead, she speaks, there's our advantage; yea,
how you may fit you for the Resurrection; but if You'll Learn by deeds — then There is the Text, Read it, and Read it well. Oh make the old Rule true, which tells us how much President instructs beyond Precept. She died indeed, and there's our loss indeed; but being dead, she speaks, there's our advantage; yea,
But of that life we must obtain fruition, by this lifes imitation; to accompany her in Heaven, we must pursue her on earth. What shall I say? Get Faith, get Virtue, get Wisdom, get Temperance, get Patience, get Godliness, get Brotherly Kindness, and get Charity. And these be diligent to get,
But of that life we must obtain fruition, by this life's imitation; to accompany her in Heaven, we must pursue her on earth. What shall I say? Get Faith, get Virtue, get Wisdom, get Temperance, get Patience, get Godliness, get Brotherly Kindness, and get Charity. And these be diligent to get,
i. e. Those that are dead in Body and in Gra•e shall have no Resurrection at all, till all things are accomplished, and then they shall arise to a second Death; But these that had part in the first Resurrection, (i. e.) from Sin, the second Death (which is of Soul and Body) shall have n• power • … n.
i. e. Those that Are dead in Body and in Gra•e shall have no Resurrection At all, till all things Are accomplished, and then they shall arise to a second Death; But these that had part in the First Resurrection, (i. e.) from since, the second Death (which is of Soul and Body) shall have n• power • … n.
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Ab intrirseco Coelos esse incorruptibtl•s, communis Scholasticorum est opinio. i. e. secundum sabstantiam & aptitudinem, non dispositionem divinam & actum. Lo•. in Psal. 102.19.
Ab intrirseco Coelos esse incorruptibtl•s, Communis Scholasticorum est opinio. i. e. secundum sabstantiam & aptitudinem, non dispositionem divinam & Acts. Lo•. in Psalm 102.19.
Conflagratione mund• … â Elementorum corruptibilium qualitates, quae corporibus nostris corruptibi•ibus congruchant, ardend• penitus interibunt; Atque ips• substantia eas qualitates habebit, quae corporibus immortalibus mirabili mutatione conventant. Ut scilicent mundus in melius inroua•us, apt• accommodetur hominibus etiam in carne meliùs innovatis. Aug. de Civ. Dei. lib. 20. cap. 16.
Conflagration mund• … â Elements corruptibilium Qualities, Quae corporibus nostris corruptibi•ibus congruchant, ardend• penitus interibunt; Atque ips• Substance eas Qualities habebit, Quae corporibus immortalibus mirabili mutation conventant. Ut scilicent World in Better inroua•us, apt• accommodetur hominibus etiam in Carnem meliùs innovatis. Aug. the Civ. Dei. lib. 20. cap. 16.
in Eph. 4 ver. 13. Corpus Christi fuit perd•ction ad plenam aetem virilem (scilicet 33 annorum) in quâ mertuus est; husus•todi autem aetatis plenitudini corform• … itur aetas sanctorum resurg• … tium. So a so the Author of these Sermons or Homilies father'd on St Ambrose, vol. 3. pag. 44. Ibi enim nec infa•s nec senex, nec parvus erit, qui non impleat dies suos; utpote silius resurrectionis & in mensuram venict plenitudinis Christi, ut nec desint ali•ui annorum spacia, nec supersint.
in Ephesians 4 ver. 13. Corpus Christ fuit perd•ction ad plenam aetem virilem (scilicet 33 Annorum) in quâ mertuus est; husus•todi autem aetatis plenitudini corform• … itur Aetas sanctorum resurg• … tium. So a so the Author of these Sermons or Homilies fathered on Saint Ambrose, vol. 3. page. 44. There enim nec infa•s nec senex, nec Small erit, qui non impleat dies suos; utpote silius resurrectionis & in mensuram venict plenitudinis Christ, ut nec desint ali•ui Annorum Spacia, nec supersint.
