Death disarmed: the grave buried: or, The Christians future triumph through Christ over death, and the grave. Delivered in a sermon at the interrment of Mr. Henry English; at Salerst in the county of Sussex. Decemb. 10. MDCXLIX. By Iohn Bradshavv Mr. of Arts, preacher of Etchingham.
When the Wiseman therefore saies there is a time for every purpose, his meaning is, there is a time for contrary Actions, for contrary Passions, for contrary Conditions.
When the Wiseman Therefore Says there is a time for every purpose, his meaning is, there is a time for contrary Actions, for contrary Passion, for contrary Conditions.
the world being made up of Chequer work, consisting either of the white of position, or the black of privation, either consisting of the lucid part of bearing and planting,
the world being made up of Chequer work, consisting either of the white of position, or the black of privation, either consisting of the lucid part of bearing and planting,
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or the dark part of dying, of killing, of pulling downe, of plucking up, of loosing, of War. The Earth which is the pavement of the world, is inlayd with this Mosaick worke of severall coloures.
or the dark part of dying, of killing, of pulling down, of plucking up, of losing, of War. The Earth which is the pavement of the world, is inlaid with this Mosaic work of several colours.
that as the Israelites did unseasonably to Mourne upon a Festivall, as it is Nehem. 8.10. so we should sing a Triumph, and handle a Text of Triumph upon a day of Mourning.
that as the Israelites did unseasonably to Mourn upon a Festival, as it is Nehemiah 8.10. so we should sing a Triumph, and handle a Text of Triumph upon a day of Mourning.
O Death, where is thy Cause? O Grave (or Hell) where is thy Sting? I list not at present to raise a Controversie betwixt the Septuagint Translation, and the Hebrew Vowels, with their first founders:
O Death, where is thy Cause? Oh Grave (or Hell) where is thy Sting? I list not At present to raise a Controversy betwixt the septuagint translation, and the Hebrew Vowels, with their First founders:
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However I doe not finde that the Apostle doth punctually follow the Greek: For first he makes a manifest Metathesis; for the 70 set together NONLATINALPHABET & NONLATINALPHABET & NONLATINALPHABET.
However I do not find that the Apostle does punctually follow the Greek: For First he makes a manifest Metathesis; for the 70 Set together & &.
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Besides they write NONLATINALPHABET, and the Apostle NONLATINALPHABET. Not to stand to shew, that NONLATINALPHABET are like in sence, as well as in sound:
Beside they write, and the Apostle. Not to stand to show, that Are like in sense, as well as in found:
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That Ehi the Hebrew word is either a Verb, or an Adverb, and signifies either ero or ubi. Nor yet to trouble you by shewing how the other Hebrew words by other interlineary appurtenances, might be made to speake otherwise then you finde them in your Bibles;
That Ehi the Hebrew word is either a Verb, or an Adverb, and signifies either Ero or ubi. Nor yet to trouble you by showing how the other Hebrew words by other interlineary appurtenances, might be made to speak otherwise then you find them in your Bibles;
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I say, not to trouble you with these speculations, this you may conlude, that either the Apostles manner of Citation makes it the Authentick Translation of the place,
I say, not to trouble you with these speculations, this you may conlude, that either the Apostles manner of Citante makes it the Authentic translation of the place,
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I might from the Coherence observe to you, that our future Victory over Death, and the Grant was formerly prophesied of. That this Prophesie is to be found in the Prophesie of the Old Testament before Christs coming.
I might from the Coherence observe to you, that our future Victory over Death, and the Grant was formerly prophesied of. That this Prophesy is to be found in the Prophesy of the Old Testament before Christ coming.
That this and all other Prophesies of the like kinde shall in their time be fulfilled. That the special time for the impletion of this which is written shall be at the Resurrection of the just.
That this and all other prophecies of the like kind shall in their time be fulfilled. That the special time for the impletion of this which is written shall be At the Resurrection of the just.
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The Words afford these Parts, 1. The Enemy, Death or the Grave. 2. The Weapon of this Enemy, a Sting. 3. The whilom prevalency of this Enemy, it had the Victory for a time. 4. The Conquest of this victorious and all vanquishing Enemy;
The Words afford these Parts, 1. The Enemy, Death or the Grave. 2. The Weapon of this Enemy, a Sting. 3. The whilom prevalency of this Enemy, it had the Victory for a time. 4. The Conquest of this victorious and all vanquishing Enemy;
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For then shall be brought to passe that saying that is written by the infallible spirit of Prophesie, written for our everlasting comfort, Death is swallowed up in Victory, O Death, where, &c. That Death is an Enemy. Here is a Triumph, and that is still over an Enemy. And we may say of it as David said of his Enemy, Psal. 143.3. The Enemy hath persecuted my soul, he hath smitten my life down to the ground, he hath made me dwell in darkness.
For then shall be brought to pass that saying that is written by the infallible Spirit of Prophesy, written for our everlasting Comfort, Death is swallowed up in Victory, Oh Death, where, etc. That Death is an Enemy. Here is a Triumph, and that is still over an Enemy. And we may say of it as David said of his Enemy, Psalm 143.3. The Enemy hath persecuted my soul, he hath smitten my life down to the ground, he hath made me dwell in darkness.
It persecutes the soul till it drives it out of the body, it smites the life down to the ground and layes our honour in the dust, it makes us dwell in darkness,
It persecutes the soul till it drives it out of the body, it smites the life down to the ground and lays our honour in the dust, it makes us dwell in darkness,
Here is all the difference, Death fits us for the Grave, the Grave receives us after Death, Death divides the Soul from the Body, the Grave divides the body from the sight and company of the living.
Here is all the difference, Death fits us for the Grave, the Grave receives us After Death, Death divides the Soul from the Body, the Grave divides the body from the sighed and company of the living.
What? shall not those that are folded up so many folds of generation and corruption, in the bowels of Creatures, shall not they that lie in the bottom of the Sea also hear his voice? Yes;
What? shall not those that Are folded up so many folds of generation and corruption, in the bowels of Creatures, shall not they that lie in the bottom of the Sea also hear his voice? Yes;
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therefore this shewes that all Receptacles of dead bodies, yea though they be living bodies, may be called Graves. Death is an Enemy to our dwellings and habitations. Many times the good house-keeper drops down first,
Therefore this shows that all Receptacles of dead bodies, yea though they be living bodies, may be called Graves. Death is an Enemy to our dwellings and habitations. Many times the good housekeeper drops down First,
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This is as Alexanders sword, hath cut many a Gordian knot of friendship, that no contingencies, no bickerings could dissolve, such as the sharp teeth of bitter words could never pull open, such as the smoother fingers of close flattery could never unloose.
This is as Alexanders sword, hath Cut many a Gordian knot of friendship, that no contingencies, no bickerings could dissolve, such as the sharp teeth of bitter words could never pull open, such as the smoother fingers of close flattery could never unloose.
What greater silence or retiredness than the Grave? If strangeness will break friendship, Who is so strange as he that is in the Grave, who knows no body,
What greater silence or retiredness than the Grave? If strangeness will break friendship, Who is so strange as he that is in the Grave, who knows no body,
Their tenure is but for term of life, till death them depart. It is an Enemy to all other Relations, it bereaves the Father of the Son, the Son of the Father, the Daughter of the Mother, the Mother of the Daughter.
Their tenure is but for term of life, till death them depart. It is an Enemy to all other Relations, it bereaves the Father of the Son, the Son of the Father, the Daughter of the Mother, the Mother of the Daughter.
It is an Enemy to Brotherhood, and produces that sad Complaint Alas my Brother It may well be our Subscription, your loving Father, your dutifull son, your loving Brother till Death, but longer it cannot be.
It is an Enemy to Brotherhood, and produces that sad Complaint Alas my Brother It may well be our Subscription, your loving Father, your dutiful son, your loving Brother till Death, but longer it cannot be.
To our increase; for it layes aside our trading, our purchasing, our letting, our setting, our husbandry, we sowe no more, being to be the seed our selves,
To our increase; for it lays aside our trading, our purchasing, our letting, our setting, our Husbandry, we sow no more, being to be the seed our selves,
It makes a fool of the Miser. Thou fool, this night shall thy soul be taken, &c. To all earthly hopes. It nips them in the bud, and strangles them in the birth. It spoils one mans preferment, another mans enjoyment. One man hopes to be a Judg; death will not let him.
It makes a fool of the Miser. Thou fool, this night shall thy soul be taken, etc. To all earthly hope's. It nips them in the bud, and strangles them in the birth. It spoils one men preferment, Another men enjoyment. One man hope's to be a Judge; death will not let him.
and Death prevents him arresting him by the way, and claps him into Prison. We must cease to hope, when we cease to be. To our joy and mirth. When we are merry amongst our Friends, sporting or feasting, oftentimes in comes newes that such a dear Brother, such a near Friend, such a courteous neighbour is deceased, and this damps all our jollity,
and Death prevents him arresting him by the Way, and claps him into Prison. We must cease to hope, when we cease to be. To our joy and mirth. When we Are merry among our Friends, sporting or feasting, oftentimes in comes news that such a dear Brother, such a near Friend, such a courteous neighbour is deceased, and this damps all our jollity,
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and often turnes our dancing into mourning, our laughter into weeping, our feasting into fasting, our pastimes into pensiveness. To our very subsistence, it divides matter and form, it separates soul and body.
and often turns our dancing into mourning, our laughter into weeping, our feasting into fasting, our pastimes into pensiveness. To our very subsistence, it divides matter and from, it separates soul and body.
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Yea Solomon sayes, The day of our death is better than the day of our birth, Eccles. 7.1. 2. It may seem a friend to a true godly man, because at once it seems to do many good offices for him,
Yea Solomon Says, The day of our death is better than the day of our birth, Eccles. 7.1. 2. It may seem a friend to a true godly man, Because At once it seems to do many good Offices for him,
being as welcome to him that he may begin his felicity, as to the other, that he may end his misery. It is the bridge by which he passes into a better life, it sets him free from mortality, it enters him into a state of immortality. It puts an end to his labours, it is the beginning of his reward. It is the end of his tears, it is the beginning of his joy. It is the Goal-delivery of his soul, the enlargement of his better part. Resol. To the first Branch.
being as welcome to him that he may begin his felicity, as to the other, that he may end his misery. It is the bridge by which he passes into a better life, it sets him free from mortality, it enters him into a state of immortality. It puts an end to his labours, it is the beginning of his reward. It is the end of his tears, it is the beginning of his joy. It is the Goal delivery of his soul, the enlargement of his better part. Resol. To the First Branch.
Either the miserable man is in the way of righteousnesse or unrighteousnesse, a childe of light, or a childe of wrath, an heir of everlasting promises,
Either the miserable man is in the Way of righteousness or unrighteousness, a child of Light, or a child of wrath, an heir of everlasting promises,
If the latter, so Death is an Enemy, as it puts an end to his finite miseries to begin his infinite, it exempts him from temporal wrath to immerse him into eternal wrath,
If the latter, so Death is an Enemy, as it puts an end to his finite misery's to begin his infinite, it exempts him from temporal wrath to immerse him into Eternal wrath,
If therefore it be a Friend to any man it is per accidens, per se it is an Enemy to every man, at least to the life and being of man. To that of Eccles. 7.1.
If Therefore it be a Friend to any man it is per Accidents, per se it is an Enemy to every man, At least to the life and being of man. To that of Eccles. 7.1.
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in the former sense a Friend by chance; in the latter an Enemy absolutely. Look upon the Troubles incident to the flesh, the frailties, our wearisomnesse,
in the former sense a Friend by chance; in the latter an Enemy absolutely. Look upon the Troubles incident to the Flesh, the frailties, our wearisomeness,
whether it will come in the day or in the night, whether it will take you sleeping or waking. You know not whether it will come in the second Watch or in the third Watch.
whither it will come in the day or in the night, whither it will take you sleeping or waking. You know not whither it will come in the second Watch or in the third Watch.
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Was ever man able to grapple with Death, and so to overcome? Doth it not alwayes get the Victory where ever it comes? Is it not called Necessitas? So Iob 18.14. According to the Seventy, Let necessity lay hold on him.
Was ever man able to grapple with Death, and so to overcome? Does it not always get the Victory where ever it comes? Is it not called Necessity? So Job 18.14. According to the Seventy, Let necessity lay hold on him.
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and adding so many wounds to him, He covered his head with his Gown, and with his left hand drew down the fold of his Garment over his legs, that he might fall modestly, Covering his lower parts that the nakedness of life might not be seen,
and adding so many wounds to him, He covered his head with his Gown, and with his left hand drew down the fold of his Garment over his legs, that he might fallen modestly, Covering his lower parts that the nakedness of life might not be seen,
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as the Sword or Bowe. 2. Poenale, it puts the Creature that is stung (be it Man or Beast) to a great deal of smart and pain for the time, it is very a terrifying pain. 3. Lethale, some especially are so poysonsom, viz. of Adders and Vipers,
as the Sword or Bow. 2. Poenale, it puts the Creature that is stung (be it Man or Beast) to a great deal of smart and pain for the time, it is very a terrifying pain. 3. Lethal, Some especially Are so poysonsom, viz. of Adders and Vipers,
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This sting the Apostle sayes is sin, vers. 56. For as the Scorpion by the sting transfuses a deadly poyson into those upon whom it fastens, so Death kils by sin.
This sting the Apostle Says is since, vers. 56. For as the Scorpion by the sting transfuses a deadly poison into those upon whom it fastens, so Death kills by since.
As the Israelites could not be content with Manna, and so God sent amongst them fiery Serpents which stung them to death, that they who murmured at mercies might now have something to murmur for.
As the Israelites could not be content with Manna, and so God sent among them fiery Serpents which stung them to death, that they who murmured At Mercies might now have something to murmur for.
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You that are yet in your sins, that draw iniquity with cords of vanity and sin as it were with carr-ropes, will no warning serve you? Hath not sin been represented to you in the Book of God,
You that Are yet in your Sins, that draw iniquity with cords of vanity and since as it were with carr-ropes, will no warning serve you? Hath not since been represented to you in the Book of God,
and by the Ministers of God, and through the judgements of God as the most infectious, poyson-some, dangerous, mortal thing that can be imagined? Hath it not been laid open to you the very Monster of Nature, the shame of the Creature, the spot of the soul, the darkness of the minde, the obliquity of that which was straight, the infection of that which was sound, the weakness of that which was strong,
and by the Ministers of God, and through the Judgments of God as the most infectious, poisonsome, dangerous, Mortal thing that can be imagined? Hath it not been laid open to you the very Monster of Nature, the shame of the Creature, the spot of the soul, the darkness of the mind, the obliquity of that which was straight, the infection of that which was found, the weakness of that which was strong,
and will you still venter upon it, nay follow after it, delight in it, nay yet defend and patronize it? What then shall we say to draw off your hearts? Expressions will not do it, warning will not effect it.
and will you still venture upon it, nay follow After it, delight in it, nay yet defend and patronise it? What then shall we say to draw off your hearts? Expressions will not do it, warning will not Effect it.
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O Grave thy Victory! Rom. 6.9. Death hath no more dominion over Christ, Rom. 5. v. 14. Death reigned from Adam to Moses, this Reign of Death presupposes a Victory that Death hath obteined, v. 16. Death reigned by one. Psal. 55.4. The terrours of Death. Why terrours? because every one that conquers is still terrible to them he conquers. Cant. 8.6. Love is as strong as Death.
Oh Grave thy Victory! Rom. 6.9. Death hath no more dominion over christ, Rom. 5. v. 14. Death reigned from Adam to Moses, this Reign of Death presupposes a Victory that Death hath obtained, v. 16. Death reigned by one. Psalm 55.4. The terrors of Death. Why terrors? Because every one that conquers is still terrible to them he conquers. Cant 8.6. Love is as strong as Death.
Victorious over our Lives; It as easily dissolving the hands and twists that hold soul and body together as Sampson did the cords and withes with which he was bound.
Victorious over our Lives; It as Easily dissolving the hands and twists that hold soul and body together as Sampson did the cords and withes with which he was bound.
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b This is that which cuts asunder that golden Link that knits the matter and form, the body and soul into one compound, and so dissolves the composition.
b This is that which cuts asunder that golden Link that knits the matter and from, the body and soul into one compound, and so dissolves the composition.
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This is that sword that cuts the knot at one blow, which perfection of constitution and diligence about Diet together with the Art of the Physician hath seemed to make up indissoluble.
This is that sword that cuts the knot At one blow, which perfection of constitution and diligence about Diet together with the Art of the physician hath seemed to make up indissoluble.
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It is victorious over our Bodies being dead, for it keeps them down to corruption. Psal. 16.10. Spoken of Christ, but cannot be said of us. Psal. 49.9. •hat should still live and not see corruption.
It is victorious over our Bodies being dead, for it keeps them down to corruption. Psalm 16.10. Spoken of christ, but cannot be said of us. Psalm 49.9. •hat should still live and not see corruption.
Over our very memories. For it makes us in a short to be forgotten as if we had never been. Psal. 31.12. I am forgotten as a dead man out of minde, I am like a broken vessell.
Over our very memories. For it makes us in a short to be forgotten as if we had never been. Psalm 31.12. I am forgotten as a dead man out of mind, I am like a broken vessel.
The Psalmist puts them fitly together, as a dead man, and as a broken Vessell, because the dead man is as a broken Vessell. Eccles. 9.5. The memory of them is forgotten.
The Psalmist puts them fitly together, as a dead man, and as a broken Vessel, Because the dead man is as a broken Vessel. Eccles. 9.5. The memory of them is forgotten.
Not onely they are forgotten, but their memory, if they have been memorable, yet they are forgotten. How many millions of men that have lived upon earth,
Not only they Are forgotten, but their memory, if they have been memorable, yet they Are forgotten. How many millions of men that have lived upon earth,
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The manner how. 1. By divine permission irresistibly, Eccles. 8.8. There is no man hath power over the spirit to retaine the spirit, neither hath he power in the day of death.
The manner how. 1. By divine permission irresistibly, Eccles. 8.8. There is no man hath power over the Spirit to retain the Spirit, neither hath he power in the day of death.
2. According to the course of Nature irrevocably; so that if we look no higher than that, this all-conquering Enemy shall goe on conquering, and never be conquered:
2. According to the course of Nature irrevocably; so that if we look no higher than that, this all-conquering Enemy shall go on conquering, and never be conquered:
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for mortuus doth not come regulary of moritur, as ortus of oritur; Cenvenienter, ut quemadmodum id quod significat non potest agendo, ita verbum non potest declinari loquendo, very congruously and fitly, that as the thing cannot be declined in action, so neither the word by way of speaking.
for Mortuus does not come regulary of moritur, as ortus of oritur; Cenvenienter, ut quemadmodum id quod significat non potest Agendo, ita verbum non potest declinari Loquendo, very congruously and fitly, that as the thing cannot be declined in actium, so neither the word by Way of speaking.
Sometimes great Victories are obtained by the flight of an enemie out of the feild, sometimes by taking many prisoners without much blood shed; but death gives no quarter, spares no mans life;
Sometime great Victories Are obtained by the flight of an enemy out of the field, sometime by taking many Prisoners without much blood shed; but death gives no quarter, spares no men life;
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so that Octavius wisht himselfe Pompeii felicitatem. It is written of Iulius Caesar, that he overcame Europe by severity, Asia by his celerity, and Affrick by his sagacity; and that he never had but three foyles:
so that Octavius wished himself Pompeii felicitatem. It is written of Julius Caesar, that he overcame Europe by severity, Asia by his celerity, and Affrick by his sagacity; and that he never had but three foils:
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viz. at the translation of Enoch, at the ascention of Eliah, and at the resurrection of Christ; else it hath conquered all the world with no less severitie then celeritie & vicissim.
viz. At the Translation of Enoch, At the Ascension of Elijah, and At the resurrection of christ; Else it hath conquered all the world with no less severity then celerity & Vicissim.
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How is it that so many Churches have their Escucheons and Flags hang upon their walls? Are not these the Colours that Death hath wonne? How is it that I see the mourners walke in rankes? Is it not Death leading a man in triumph to the Earth? How is it that I see so many monuments within,
How is it that so many Churches have their Escutcheons and Flags hang upon their walls? are not these the Colours that Death hath won? How is it that I see the mourners walk in ranks? Is it not Death leading a man in triumph to the Earth? How is it that I see so many monuments within,
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and without doors? Are not these as pillars upon Rachels grave? Are not these as the Statues and Columns which among the Romanes were erected to their Conquerors? Surely all these Solemnities shew no less then that Death is the great Victor and Conquerer of the World.
and without doors? are not these as pillars upon Rachels grave? are not these as the Statues and Columns which among the Romans were erected to their Conquerors? Surely all these Solemnities show no less then that Death is the great Victor and Conqueror of the World.
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But here is the comfort of every man that is in Christ, though he may be conquered by Death and the Grave for a time, he shall at last be conquerer, and obtaine the victory,
But Here is the Comfort of every man that is in christ, though he may be conquered by Death and the Grave for a time, he shall At last be conqueror, and obtain the victory,
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when shall be brought to passe that saying that is written (and this most certainly shall be brought to passe) O Death, &c. That Death and the Grave shall one day be conquered:
when shall be brought to pass that saying that is written (and this most Certainly shall be brought to pass) Oh Death, etc. That Death and the Grave shall one day be conquered:
Sub quo? By what Commander? by whose Militia? Resol. By Christ, Heb. 2.10. called the Captaine of our salvation. NONLATINALPHABET the Author, or Architect, or the Captaine.
Sub quo? By what Commander? by whose Militia? Resol. By christ, Hebrew 2.10. called the Captain of our salvation. the Author, or Architect, or the Captain.
and all the world shall be in a flame, as a beacon kindled, to let Death know that the Conquerour of death is landed, and Christs word shall be Mors moriatur, let Death die.
and all the world shall be in a flame, as a beacon kindled, to let Death know that the Conqueror of death is landed, and Christ word shall be Mors moriatur, let Death die.
To take poyson out of a serpent, or to draw out the sting we clap a red cloath into their jaws, a peece of that garment that was red from Bozrah, will draw out the sting.
To take poison out of a serpent, or to draw out the sting we clap a read cloth into their Jaws, a piece of that garment that was read from Bozrah, will draw out the sting.
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Resol. But the power of sin continues whilst we are held under Death. Death shall be destroyed by Death, as David killed Goliah with his own sword. Heb. 2.14. He tooke upon him flesh and blood, that by death he might destroy him that had the power of death (g) which is the devill.
Resol. But the power of since continues while we Are held under Death. Death shall be destroyed by Death, as David killed Goliath with his own sword. Hebrew 2.14. He took upon him Flesh and blood, that by death he might destroy him that had the power of death (g) which is the Devil.
for though they shall live the second time, yet they shall live the second time, that they may die the second death, not by separation of the soul from the body,
for though they shall live the second time, yet they shall live the second time, that they may die the second death, not by separation of the soul from the body,
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but by separation both of soul and body from God, who is the fountaine of life, nay who is the life of our lives; who as he is natura naturans, nature that gives nature,
but by separation both of soul and body from God, who is the fountain of life, nay who is the life of our lives; who as he is Nature naturans, nature that gives nature,
This great fight shall be in their behalf, who have fought the good fight; for their sakes who have overcome the world by praier, the flesh by fasting, and the devil by watching and reststiing: for their sakes who have overcome their sins by mortification, their trials by patience, their lets by perseverance, their fears by hope, their sence by faith, and their enemies by Christ the Captaine of their salvation.
This great fight shall be in their behalf, who have fought the good fight; for their sakes who have overcome the world by prayer, the Flesh by fasting, and the Devil by watching and reststiing: for their sakes who have overcome their Sins by mortification, their trials by patience, their lets by perseverance, their fears by hope, their sense by faith, and their enemies by christ the Captain of their salvation.
how is the hammer of the whole earth cut asunder? that like Iael 's hammer doth not onely kill, but nailes us to the earth for a certaine time. Rom. 16.20. The God of peace shall bruise Satan under your feet shortly:
how is the hammer of the Whole earth Cut asunder? that like Jael is hammer does not only kill, but nails us to the earth for a certain time. Rom. 16.20. The God of peace shall bruise Satan under your feet shortly:
But God shall bruise, to shew that he must have the glory of the Victory; and therefore Christ triumphed over his own death when he was carried up into heaven in a cloud as in a chariot, for so Elias his vehiculum was called;
But God shall bruise, to show that he must have the glory of the Victory; and Therefore christ triumphed over his own death when he was carried up into heaven in a cloud as in a chariot, for so Elias his vehiculum was called;
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3. That his wonderfull Power may be manifest. Victory declares Power. Psal. 49.15. We reade of the power of the Grave, but Christ will have all the World to see that which now onely some of the World believes, that his power is greater than the power of the Grave. Psal. 106.8. He saved Israel at the Red Sea to make his power to be known.
3. That his wonderful Power may be manifest. Victory declares Power. Psalm 49.15. We read of the power of the Grave, but christ will have all the World to see that which now only Some of the World believes, that his power is greater than the power of the Grave. Psalm 106.8. He saved Israel At the Read Sea to make his power to be known.
4. That his glory may appear in his power, as his power in Victory. Coloss. 2.15. He will raise himself glory out of the confusion of his Enemies, and honour out of the destruction of his Adversaries.
4. That his glory may appear in his power, as his power in Victory. Coloss. 2.15. He will raise himself glory out of the confusion of his Enemies, and honour out of the destruction of his Adversaries.
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Shall Death be disarmed, and the Grave conquered? and shall we sit still and do nothing? Shall Christ overcome for us hereafter, and shall not we overcome for him now? Are we such perfect men,
Shall Death be disarmed, and the Grave conquered? and shall we fit still and do nothing? Shall christ overcome for us hereafter, and shall not we overcome for him now? are we such perfect men,
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When King Francis the first of that name was resolved to go into Italy to recover the Dukedom of Milan, he advised with his Privy Councel which way to get into Italy, his Fool met him as he came from the Councel-board,
When King Francis the First of that name was resolved to go into Italy to recover the Dukedom of Milan, he advised with his Privy Council which Way to get into Italy, his Fool met him as he Come from the Council board,
It is so with us, our carnal Friends can shew us the way into dangerous temptations, into consuming lusts, that consume our Estates by prodigality, our bodies by luxury, our repute by infamy, but they cannot shew us the way out again, but leave us in the lurch.
It is so with us, our carnal Friends can show us the Way into dangerous temptations, into consuming Lustiest, that consume our Estates by prodigality, our bodies by luxury, our repute by infamy, but they cannot show us the Way out again, but leave us in the lurch.
Thou feeble, faint-hearted Christian, whom every slight temptation proves a Coward, who knowest not how to deny the inticements of a sinner either to commit a sin,
Thou feeble, fainthearted Christian, whom every slight temptation Proves a Coward, who Knowest not how to deny the enticements of a sinner either to commit a since,
or to do that which probably will lead thee to commission of sin, remember what is written. Rev. 2.7. To him that overcomes will I give to eat of the tree of life;
or to do that which probably will led thee to commission of since, Remember what is written. Rev. 2.7. To him that overcomes will I give to eat of the tree of life;
not to him that is overcome. 1 Pet. 1.13. Gird up the loins of thy minde, be sober and hope to the end. Ephes. 6.14. Stand therefore having your loins girt with truth, and having on the breast-plate of Righteousnesse.
not to him that is overcome. 1 Pet. 1.13. Gird up the loins of thy mind, be Sobrium and hope to the end. Ephesians 6.14. Stand Therefore having your loins girded with truth, and having on the breastplate of Righteousness.
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Glory be to God on high, the mighty God that gives Victories, the mercifull God that gives us this Victory through Jesus Christ our Lord. What praises can we use to set out this benefit, or what words can we use to set out his praise? who when he searches into things hidden is above all most wise. When he rewards every man is most just. When he bestows his Gifts is most liberal. And when he conquers his Enemies is most valiant. And who is it for? for us. Hath given us the Victory.
Glory be to God on high, the mighty God that gives Victories, the merciful God that gives us this Victory through jesus christ our Lord. What praises can we use to Set out this benefit, or what words can we use to Set out his praise? who when he Searches into things hidden is above all most wise. When he rewards every man is most just. When he bestows his Gifts is most liberal. And when he conquers his Enemies is most valiant. And who is it for? for us. Hath given us the Victory.
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Ʋs? Why should the great God bestow so much honour on us? What are we, or what is our fathers house that wee should have such Victory given us? We whose original is dust, whose excellency is vanity, and whose life is sin.
Ʋs? Why should the great God bestow so much honour on us? What Are we, or what is our Father's house that we should have such Victory given us? We whose original is dust, whose excellency is vanity, and whose life is since.
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But what shall we content our selves to be onely thankfull in Word, shall we not adde Action to it also? We read of an Hunter in Italy, that at first when he ever took any thing in the Forrest or Field by hunting, he used to offer up the head and the feet to Diana, but happening once to catch a Boar of a vast bigness, he resolved to leave off that Custom in part,
But what shall we content our selves to be only thankful in Word, shall we not add Actium to it also? We read of an Hunter in Italy, that At First when he ever took any thing in the Forest or Field by hunting, he used to offer up the head and the feet to Diana, but happening once to catch a Boar of a vast bigness, he resolved to leave off that Custom in part,
I am sorry I have not Time to urge this Duty, all that I now desire is that you may overcome my over bold prolixity with your patience, and that I may overcome the rest of my work with such truth and sobriety that whilest I speak somewhat of our deceased.
I am sorry I have not Time to urge this Duty, all that I now desire is that you may overcome my over bold prolixity with your patience, and that I may overcome the rest of my work with such truth and sobriety that whilst I speak somewhat of our deceased.
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but when we go about by the sweet unguent of their good name to anoint them to their Burial, they are ready to say, Why was all this waste? This waste time,
but when we go about by the sweet unguent of their good name to anoint them to their Burial, they Are ready to say, Why was all this waste? This waste time,
and these waste words? If there be any such here (as perhaps among so many there may be many) I hope they will give me leave to speak of him amongst his Kindred, of which here is a considerable number:
and these waste words? If there be any such Here (as perhaps among so many there may be many) I hope they will give me leave to speak of him among his Kindred, of which Here is a considerable number:
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Sure a man may without any offence propound the example of a Father to his Sons. They use in many places to stick the Corpse or Coffin with sweet smelling herbs and flowers;
Sure a man may without any offence propound the Exampl of a Father to his Sons. They use in many places to stick the Corpse or Coffin with sweet smelling herbs and flowers;
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I know not why I may not also stick a flower or two in the Coffin of this well-deserving person lately deceased Master Henry English. Something therefore would be spoken,
I know not why I may not also stick a flower or two in the Coffin of this well-deserving person lately deceased Master Henry English. Something Therefore would be spoken,
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so he and all others dead in the Lord shall through the power of Christ, for the merits of Christ, and to the praise of Christ, trample on Death being disarmed, triumph over the Grave being overcome: nay, I expect that he and all others shall not onely be Conquerers, but more than Conquerers. Rom. 8.37.
so he and all Others dead in the Lord shall through the power of christ, for the merits of christ, and to the praise of christ, trample on Death being disarmed, triumph over the Grave being overcome: nay, I expect that he and all Others shall not only be Conquerors, but more than Conquerors. Rom. 8.37.
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NONLATINALPHABET. 1. More than Conquerers. Because Conquerers in the World gain the Victory by power, but we in weaknesse, they by resisting, but we by persisting, they by kill ng, but we by being killed, it may be said of all that die for Christ, that they are more than Conquerers,
. 1. More than Conquerors. Because Conquerors in the World gain the Victory by power, but we in weakness, they by resisting, but we by persisting, they by kill ng, but we by being killed, it may be said of all that die for christ, that they Are more than Conquerors,
because they cannot conquer but by being conquered. 2. More than Conquerers, because the Victory is so easily attained, Christ fights and we get the Victory, &c. 3. More than Conquerers, that is, triumphant Conquerers, such as reap the fruit of their Conquest. The Apostle saith, Cor. 9.2. He that gets the Mastery is tempera•e in all things.
Because they cannot conquer but by being conquered. 2. More than Conquerors, Because the Victory is so Easily attained, christ fights and we get the Victory, etc. 3. More than Conquerors, that is, triumphant Conquerors, such as reap the fruit of their Conquest. The Apostle Says, Cor. 9.2. He that gets the Mastery is tempera•e in all things.
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He must be a well tempered man that must be a victorious man. 1. Well tempered in his speeches, not rash, not censorious, not quarrelsome, not contentions then when he hath meanes and opportunity so to be. 2. Well tempered too for his desires, either to pleasures or profits, to be free from luxury on one hand,
He must be a well tempered man that must be a victorious man. 1. Well tempered in his Speeches, not rash, not censorious, not quarrelsome, not contentions then when he hath means and opportunity so to be. 2. Well tempered too for his Desires, either to pleasures or profits, to be free from luxury on one hand,
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And this truly is so excellent a virtue that all virtues towards men are often called Righteousnesse, yea all graces are frequently termed by this name:
And this truly is so excellent a virtue that all Virtues towards men Are often called Righteousness, yea all graces Are frequently termed by this name:
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to our Betters reverence, to our Equals correspondence, to our Inferiours favour, to God obedience, to our selves sobriety, to our Enemies patience, to the needy mercy. And to such large promises are made in Scripture. Prov. 2.21. The upright shall dwell in the Land. But what dwelling shall he have? Prov. 3.33. He blesseth the habitation of the just.
to our Betters Reverence, to our Equals correspondence, to our Inferiors favour, to God Obedience, to our selves sobriety, to our Enemies patience, to the needy mercy. And to such large promises Are made in Scripture. Curae 2.21. The upright shall dwell in the Land. But what Dwelling shall he have? Curae 3.33. He Blesses the habitation of the just.
1. There are some in whom a flegmatick temper is too predominant that are too cold and too slow to any profession, you cannot get them forward to any Duties, sluggish, and drowsie Christians. Matth. 24.12. The love of many w•xes cold:
1. There Are Some in whom a phlegmatic temper is too predominant that Are too cold and too slow to any profession, you cannot get them forward to any Duties, sluggish, and drowsy Christians. Matthew 24.12. The love of many w•xes cold:
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so the zeal, the prayers, the discourse of many waxes cold, they want heat. 2. Some like these of a melancholy temper, discontented with every way, pleased with no way. 3. Some again, are over sanguine and credulous, in love with any Doctrine, constant to none, giving entertainment to any,
so the zeal, the Prayers, the discourse of many Waxes cold, they want heat. 2. some like these of a melancholy temper, discontented with every Way, pleased with no Way. 3. some again, Are over sanguine and credulous, in love with any Doctrine, constant to none, giving entertainment to any,
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but keeping true correspondency with none at all. 4. Others again are over cholerick and furious in their way, will hear no reason, admit of no argumentation.
but keeping true correspondency with none At all. 4. Others again Are over choleric and furious in their Way, will hear no reason, admit of no argumentation.
I must confess, I never came into his company but I came away heated with his godly zeal, what earnest Expressions have I heard from him, to see the Church of God in all places settled in peace, to see Religion here at home settled in the true power and purity, to see a just and powerfull Magistracy in the Nation, to see a pious and learned Ministery in the Church, to see an orderly spiritual heavenly service in Gods house, to see a spiritual charitable concord amongst all Christians worshipping the same God, believing in the same Christ, sanctified by the same Spirit, professing the same faith, rinsed by the same Baptism, joyned in the same Body, redeemed by the same Bloud, and joynt-heirs of the same Glory. This was true heat, the true zeal of Gods house, no feaverish distempered heat, proceeding from the predominancy of Choler, or from a malignant humour,
I must confess, I never Come into his company but I Come away heated with his godly zeal, what earnest Expressions have I herd from him, to see the Church of God in all places settled in peace, to see Religion Here At home settled in the true power and purity, to see a just and powerful Magistracy in the nation, to see a pious and learned Ministry in the Church, to see an orderly spiritual heavenly service in God's house, to see a spiritual charitable concord among all Christians worshipping the same God, believing in the same christ, sanctified by the same Spirit, professing the same faith, rinsed by the same Baptism, joined in the same Body, redeemed by the same Blood, and Joint heirs of the same Glory. This was true heat, the true zeal of God's house, no feverish distempered heat, proceeding from the predominancy of Choler, or from a malignant humour,
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Which puffeth up. There is too much of this swelling knowledge in these Times, gunpowder knowledge which puffes men up to undertakings too high for them,
Which Puffeth up. There is too much of this swelling knowledge in these Times, gunpowder knowledge which puffs men up to undertakings too high for them,
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when people commence per saltum, from catechumeni to becom prebyteri. It was not so with this religious personage, who although rich inwardly, in abundance of knowledg,
when people commence per saltum, from Catechumen to become prebyteri. It was not so with this religious personage, who although rich inwardly, in abundance of knowledge,
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I am but dust and ashes, sayes Abraham. I am but a worm and no man, sayes David. I am not worthy thou shouldst come under my roof, sayes the Centurion. I am not worthy to be called an Apostle, sayes the most painfull and skilfull Apostle.
I am but dust and Ashes, Says Abraham. I am but a worm and no man, Says David. I am not worthy thou Shouldst come under my roof, Says the Centurion. I am not worthy to be called an Apostle, Says the most painful and skilful Apostle.
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Never was a fitter Time to preach Humility to you, and to set such an Example of Humility before you than in these proud Times, wherein men make themselves what they should not be, think themselves what they are not,
Never was a fitter Time to preach Humility to you, and to Set such an Exampl of Humility before you than in these proud Times, wherein men make themselves what they should not be, think themselves what they Are not,
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Never a fitter Time to learn this Lesson than in such Times, when so many that teach others, teach any Lesson besides thi• ▪ It is with Religion as with all other things, there is a medium and two extremes,
Never a fitter Time to Learn this lesson than in such Times, when so many that teach Others, teach any lesson beside thi• ▪ It is with Religion as with all other things, there is a medium and two extremes,
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lay too little ballast in the ship and it oversets, lay too much into it and so it may sink; let a scholar neglect his study he proves a Dunce, let him be unreasonably intent and he may break his brains; use too little Physick and the body not being acquainted with it may be overthrown, use too much and the body being over-used it findes no benefit.
lay too little ballast in the ship and it oversets, lay too much into it and so it may sink; let a scholar neglect his study he Proves a Dunce, let him be unreasonably intent and he may break his brains; use too little Physic and the body not being acquainted with it may be overthrown, use too much and the body being over-used it finds no benefit.
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When you have found the right way, make what haste in it you wil, presse forward towards the mark of the high Calling, &c. In my judgement he is a wise Christian whom no errours can make erroneous, he a strong Christian whom no scandals can make to fall, who because he findes the frigid Zone too cold runs not presently into the torrid, or because he findes the torrid too hot runs not straight into the frigid, but avoiding both Excesses keeps himself within the temperate Climate of sound Religion:
When you have found the right Way, make what haste in it you will, press forward towards the mark of the high Calling, etc. In my judgement he is a wise Christian whom no errors can make erroneous, he a strong Christian whom no scandals can make to fallen, who Because he finds the frigid Zone too cold runs not presently into the torrid, or Because he finds the torrid too hight runs not straight into the frigid, but avoiding both Excesses keeps himself within the temperate Climate of found Religion:
of this temper was the deceased, and one that sailed warily betwixt Scylla and Charybdis, being as unwilling to be swallowed up of one as to be split upon the other.
of this temper was the deceased, and one that sailed warily betwixt Scylla and Charybdis, being as unwilling to be swallowed up of one as to be split upon the other.
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A good firm Protestant proportionably careful of the Truths purity, and of the Churches unity. And now in this his last sickness wherein he verily apprehended that Death waited for him, his Discourse was (as I am informed) wholly of things spiritual and heavenly, not suffering any earthly thing so much as to be interlined, or come within a parenthesis, shewing to all about him a wearinesse of the world, a desire of a change, and a thirst after Heaven; and in his earnest Prayers bewailing the calamities of Christs Church,
A good firm Protestant proportionably careful of the Truths purity, and of the Churches unity. And now in this his last sickness wherein he verily apprehended that Death waited for him, his Discourse was (as I am informed) wholly of things spiritual and heavenly, not suffering any earthly thing so much as to be interlined, or come within a parenthesis, showing to all about him a weariness of the world, a desire of a change, and a thirst After Heaven; and in his earnest Prayers bewailing the calamities of Christ Church,
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And O that the mercifull God would hear the Prayer of humble minded men, and that his faithfull ones would give him no rest till he establish, and till he make Jerusalem a praise in the earth.
And Oh that the merciful God would hear the Prayer of humble minded men, and that his faithful ones would give him no rest till he establish, and till he make Jerusalem a praise in the earth.
God Almighty grant ye the former blessing of your Father here, and the present hoped blessedness of your Father hereafter, that ye may live plentifully,
God Almighty grant you the former blessing of your Father Here, and the present hoped blessedness of your Father hereafter, that you may live plentifully,
and conquering Death at the Resurrection, for then in the behalf of all those that are Christs shall be made good the saying that is written, O Death, where is thy sting? O Grave, where is thy victory? FINIS.
and conquering Death At the Resurrection, for then in the behalf of all those that Are Christ shall be made good the saying that is written, Oh Death, where is thy sting? O Grave, where is thy victory? FINIS.
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NONLATINALPHABET. &c. Aristot. Metaph. lib. 4. De natura privationis et contrariorum, et quomodo contraria sunt privationes contrariorum consule, Julium Scaligerum Exercit.
. etc. Aristotle Metaphor lib. 4. De Nature privationis et Contrary, et quomodo contraria sunt privationes Contrary Consul, Julium Scaligerum Exercise
Apes peragunt opus suum non statis diebus, sed quoties cali commoditas invitat: ita suo quae { que } tempore capienda est occasio, Plin. lib. 11. cap. 6.10.
Apes peragunt opus suum non statis diebus, sed How often cali commoditas invitat: ita Sue Quae { que } tempore capienda est Occasion, Pliny lib. 11. cap. 6.10.
Cur dolemus quenquam mortuum? An ad hoc nati sumus ut maneamus aeterni? Abraham, Moses, Isaias, Petrus, Iohannes, Paulus electionis vas, et super omnia filius Dei moritur, et nos indignamur aliquem exire de corpore? — Lugeatur mortuus, sed ille quem gehenna suscipit, quem tartarus devorat, in cujus panam ignis aeternus aestuat. Nos quorum exitum angelorum turba comitatur, quibus obviàm Christus occurrit, gravemur magis si diutius in tabernaculo isto mortis habitaemus. S. Hieronymus ad Paulum, &c.
Cur Dolemus quenquam mortuum? an ad hoc Nati sumus ut maneamus aeterni? Abraham, Moses, Isaiah, Peter, Iohannes, Paulus electionis vas, et super omnia filius Dei moritur, et nos indignamur aliquem exire de corpore? — Lugeatur Mortuus, sed Isle Whom gehenna suscipit, Whom tartarus devorate, in cujus panam ignis Eternal aestuat. Nos quorum exitum Angels turba comitatur, quibus obviàm Christus occurrit, gravemur magis si diutius in tabernaculo isto mortis habitaemus. S. Hieronymus and Paulum, etc.
Qui per Osee quondam tibi rigidus minabatur, ero mors tua ô mors, ero morsus tuus inserne, illius morte tu mortua es, illius morte nos vivimus: devorasti et devorata es, dum { que } assumpti c•rporis Christi sollicitaris illecebra, et avidis faucibus praedam putas, interiora tua adjuncto dente confossa sunt. Gratias tibi Christe salvator, tua agimus creatura, quod tam potentem adversarium nostrum dum occideres, occidisti. Hier. in epitaphio Nepot. ad H•lidor.
Qui per Hosea quondam tibi rigidus minabatur, Ero mors tua o mors, Ero Morsus Thy inserne, Illius morte tu Mortua es, Illius morte nos vivimus: devorasti et devorata es, dum { que } assumpti c•rporis Christ sollicitaris illecebra, et avidis faucibus Praedam putas, interiora tua adjuncto dente confossa sunt. Gratias tibi Christ salvator, tua agimus creatura, quod tam potentem adversarium nostrum dum occideres, occidisti. Hier. in Epitaphio Nepotism. and H•lidor.
Vbi sunt quos ambiebat civium potentatus? Vbi insuperabiles imperatores? ubi qui conventus disponebant, et festa? ubi equorum splend•di invectores? ubi exercituum duces? ubi Satrapae tyrannici? Nunc omnia pulvis, nunc omnia favilla. August.
Vbi sunt quos ambiebat Citizens potentatus? Vbi insuperabiles imperatores? ubi qui conventus disponebant, et festa? ubi equorum splend•di invectores? ubi Exercituum duces? ubi Satrapae tyrannici? Nunc omnia Pulvis, nunc omnia favilla. August.
Necesse est vel mergi cadaver in mari, vel obrui terra, vel in aë•e putre•cere, vel consumi vel devorari a seris, vel aliquid simile. Quod spectat ad mersionem, antea dixit mare; quod ad sepulchrum nunc dicit infernus: mors complectitur reliqua omnia. Thomas Brightmanus in locum.
Necessary est vel mergi cadaver in Mary, vel obrui terra, vel in aë•e putre•cere, vel consumi vel devorari a seris, vel Aliquid simile. Quod spectat ad mersionem, Antea dixit mare; quod ad Sepulchre nunc dicit Infernus: mors complectitur Rest omnia. Thomas Brightmanus in locum.
Porio per eos qui in monumentis sunt, intelliguntur omnes mortui: ab his enim qui sunt in monumentis et naturaliter sepulti, etiam eos significavit qui non sunt naturaliter sepulti. Iansen. Comment. in Concord. Evang. cap. 36.
Porio per eos qui in monumentis sunt, intelliguntur omnes Deads: ab his enim qui sunt in monumentis et naturaliter sepulti, etiam eos significavit qui non sunt naturaliter sepulti. Jansen. Comment. in Concord. Evangelist cap. 36.
Rev. 20.13. And the Sea gave up the dead which were in it. Convenienter hoc loco quidam mare pro isto seculo positum accipiunt, saies Aug. de civit. Dei, lib. 20. cap. 15. But the literal sence seems more genuine. Tenendus tamen videtur prop•ius sensus de mortuis in mari. Pareus in loc.
Rev. 20.13. And the Sea gave up the dead which were in it. Conveniently hoc loco quidam mare Pro isto seculo positum accipiunt, Says Aug. de Civit. Dei, lib. 20. cap. 15. But the literal sense seems more genuine. Tenendus tamen videtur prop•ius sensus de mortuis in Mary. Pareus in loc.
Septuagint. much differently, NONLATINALPHABET, &c. accordingly the old Latin, erubescant impij, et deducantur in infernum: muta flant labia dolosa. Iun. et T•emell. Ex•indantur in sepulchrum. Moller. id est, morte coerceatur ipsorum petulantia, ne amplius nocere possint. Silere dicuntur, quae ita auseruntur, ut amplius non appareant, ut cum leges dicuntur silere inter arma. Et Plinius silentia lunae nominat illud temporis spatium, quo luna conjuncta soli non aspi•itur.
septuagint. much differently,, etc. accordingly the old Latin, erubescent Impij, et deducantur in infernum: muta flant labia dolosa. June et T•emell. Ex•indantur in Sepulchre. Moller. id est, morte coerceatur Ipsorum petulantia, ne Amplius nocere possint. Silere dicuntur, Quae ita auseruntur, ut Amplius non appareant, ut cum leges dicuntur Silere inter arma. Et Pliny Silence Lunae nominate illud Temporis Space, quo luna Conjuncta soli non aspi•itur.
But if the Husband be dead, she is loosed from the Law of the Husband. Rom. 7.2. Cum enim nuptiae sint bona mortalium, ut ait Augustinus lib. de nuptijs et concupiscentia, non se extendit obligatio nuptiarum post vitam mortalem. Et propter hoc in resurrectione quando erit vita immortalis, ne { que } nubent, ne { que } nubentur, ut dicitur Math. 22. Aquin. in dictum locum.
But if the Husband be dead, she is loosed from the Law of the Husband. Rom. 7.2. Cum enim Nuptiae sint Bona mortalium, ut ait Augustine lib. de nuptijs et Concupiscence, non se extendit Obligatio nuptiarum post vitam mortalem. Et propter hoc in resurrection quando erit vita Immortal, ne { que } nubent, ne { que } nubentur, ut dicitur Math. 22. Aquinas in dictum locum.
Primo stultus est, quia sapiens sibi videtur vir dives. — Secundo quia ea custodit quae custodita perduntur, perdita vero custodiuntur. — Tertio, quia eam domum et mansionem, in qua in perpetuum debet permanere sibi non curat — quarto, quiaquae somniat vera existmat. Stella in Luc. 12. ubi plura pulchrè.
Primo stultus est, quia sapiens sibi videtur vir dives. — Secundo quia ea Custodit Quae custodita perduntur, perdita vero custodiuntur. — Tertio, quia eam domum et mansionem, in qua in perpetuum debet permanere sibi non curate — quarto, quiaquae somniat vera existmat. Stella in Luke 12. ubi plura pulchrè.
Mors est recessus animae a corpore Aristot. Mors hominis non est nisi separalio animae a corpore, hac enim anima a corpore separata totum compositum moritur: quia de•init esse compositum; caro moritur, quia privatur forma quae essentialiter est vita — Vnde impossibile est animam esse et non vivere, sicut impossible est animam esse, et non esse animam. Gabr. di. 21. q. unica, etc. NONLATINALPHABET, &c. Isid. Pelus. lib. 3. epist. 248.
Mors est Recessus Spirits a corpore Aristotle Mors hominis non est nisi separalio Spirits a corpore, hac enim anima a corpore separata totum compositum moritur: quia de•init esse compositum; Caro moritur, quia privatur forma Quae essentialiter est vita — Vnde impossibile est animam esse et non vivere, sicut impossible est animam esse, et non esse animam. Gabriel Die. 21. q. Unique, etc, etc. Isidore Pelus. lib. 3. Epistle. 248.
Mors quando a te (muliere scilicet) provisa est tunc lamentandi materia fuit: nunc vero facta est virtutis occasio; quia tunc ad paenam peccati data est, nunc permissa est resuscitantis ad gloriam: tunc tartarus invenit hominem, nunc amittit. Chrysolog. Serm. 63. Discamus recte judicare de divinâ providentiâ — non ipsa mala facit, sed quae fiunt à malis bene administrat. Paraeus in Gen. 45.8.
Mors quando a te (Mulier scilicet) provisa est tunc lamentandi materia fuit: nunc vero facta est virtue Occasion; quia tunc ad paenam peccati data est, nunc permissa est resuscitantis ad gloriam: tunc tartarus invenit hominem, nunc Amittit. Chrysologus. Sermon 63. Discamus recte judicare de divinâ providentiâ — non ipsa mala facit, sed Quae Fluent à malis bene administrat. Pareus in Gen. 45.8.
Mors transit est de laborem ad refrigerium, de expectatione ad praemiuus, de agone ad brabium, de fide ad notitiam, de peregrinatione ad patriam, de mundo ad patrem Bernard.
Mors transit est de laborem ad refrigerium, de expectation ad praemiuus, de ago ad Brabium, de fide ad notitiam, de peregrination ad Patriam, de mundo ad patrem Bernard.
Ʋt dum semper ignoratur, semper proxima esse credatur; et tanto quis { que } in operatione sit ferventior quanto est de vocatione incertior. Greg. Moral.
Ʋt dum semper ignoratur, semper proxima esse credatur; et tanto quis { que } in operation sit ferventior quanto est de vocation incertior. Greg. Moral.
Vt { que } animadvertit undi { que } se strictis pugionibus peti, togâ caput obvolvit: simul sinistrâ manu sinum ad ima crura deduxit, quo honestius caderet, etiam inseriore corporis parte velata Sueton.
Vt { que } animadvertit undi { que } se strictis pugionibus Peti, togâ caput obvolvit: simul sinistrâ manu sinum ad Ima crura deduxit, quo honestius caderet, etiam inseriore corporis parte velata Suetonius
Sciendum est autem quod strimulus mortis potest dici vel stimulans ad mortem, vel quo utitur seu quem facit mors. Sed literalis sensus est stimulus mortis, i. e. stimulans ad mortem, quia qomo per peccatum est impu•sus et dejectus ad mortem. Aquin. in 1 Cor. 15.
Sciendum est autem quod strimulus mortis potest dici vel stimulans ad mortem, vel quo utitur seu Whom facit mors. Said literalis sensus est stimulus mortis, i. e. stimulans and mortem, quia qomo per peccatum est impu•sus et dejectus ad mortem. Aquinas in 1 Cor. 15.
Numb. 21.6. These serpents fiery teeth being the just punishment of their fiery tongues. Or the serpents tongue, which is his sting, being the just punishment of their tongues become stings.
Numb. 21.6. These Serpents fiery teeth being the just punishment of their fiery tongues. Or the Serpents tongue, which is his sting, being the just punishment of their tongues become stings.
Sed haec fides ut est in primis necessaria, ita difficillima semper habitat fuit, quod humanae rationis intelligentia quam maxime videretur esse remota. Estius in sentent. lib. 4. part. 2. dest. 43. Res est creditu dissicilis, ubi putredine consumpta fuerint corpora, tandem suo tempore resurrectura esse. Ita { que } cum multi ex philosophis asseruerint immortales esse animas, carnis resurrectio à paucis probata fuit, in quo etsi nulla fuit excusatio, inde tamen monemur rem esse magis arduam, quam ut hominum sensus ad se trahat. Calv. Institut. lib. 3. ver. 25. Sect. 3.
said haec fides ut est in Primis necessaria, ita difficillima semper habitat fuit, quod humanae rationis Intelligence quam maxim videretur esse Remota. Estius in sentent. lib. 4. part. 2. dest. 43. Rest est creditu dissicilis, ubi putredine consumpta fuerint corpora, tandem Sue tempore resurrectura esse. Ita { que } cum multi ex philosophis asseruerint immortales esse animas, carnis Resurrection à paucis Approved fuit, in quo Though nulla fuit excusatio, inde tamen monemur remembering esse magis arduam, quam ut hominum sensus ad se trahat. Calvin Institute. lib. 3. ver. 25. Sect. 3.
Vnde non importunè ne { que } incongrue arbitror accidisse, etsi non humnâ industria judicio for•asse divino, ut hoc-verbum quod est moritur in latina lingua, nec grammatici declinare potuerint ea regula qua caetera talia declinantur, et c. Aug. de civit. Dei, lib. 13. cap. 11.
Vnde non importunè ne { que } incongrue arbitror accidisse, Though non humnâ Industria Judicio for•asse divino, ut hoc-verbum quod est moritur in Latina lingua, nec Grammarians declinare potuerint ea regula qua caetera Talia declinantur, et c. Aug. de Civit. Dei, lib. 13. cap. 11.
Qui nec dum mortem gustavit ut aeternitatis candidatus jam nobis ostenderet, etc. Tertull. advers. Iud. Quod hodie Enoch et Elias nondum resurrectionis idspuncti, quia nec mortefuncti, quà tamen de orbe t•anslati, et hoc ipso jam aeternitatis candidati, ab omni vitio, et ab omni damno, et ab omni injuria et contumelia, immunitatem carnis ediscunt. Id. de resurrect. carn.
Qui nec dum mortem gustavit ut aeternitatis candidatus jam nobis ostenderet, etc Tertul adverse. Iud. Quod hodie Enoch et Elias Nondum resurrectionis idspuncti, quia nec mortefuncti, quà tamen de orbe t•anslati, et hoc ipso jam aeternitatis Candidates, ab omni vitio, et ab omni Damno, et ab omni injuria et Contumely, immunitatem carnis ediscunt. Id. the resurrect. carn.
Diabolus habet imperium mortis, sicut carnifex habet imperium rotae patibuli, non uti { que } absolute sed ex nutu superioris et c. Pareus in Heb. c. 2. v. 14.
Diabolus habet imperium mortis, sicut carnifex habet imperium Rotae patibuli, non uti { que } absolute sed ex Nutu superioris et c. Pareus in Hebrew c. 2. v. 14.
Hoc est Babylon, quae quasi malleus adamantinus percussit et contudit totam terram: ita ut nihil quantumvis durum vel aeneumei resistere, aut ejus ictum sustinere possit, quin confringereturet dissil•ret. A Lapid. in loc. Haec ipsa de morte dici possunt quae omnia confringit, a Christo tandem confrigenda.
Hoc est Babylon, Quae quasi malleus adamantinus percussit et contudit Whole terram: ita ut nihil However much durum vel aeneumei resistere, Or His ictum Sustain possit, quin confringereturet dissil•ret. A Lapid. in loc. Haec ipsa de morte dici possunt Quae omnia confringit, a Christ tandem confrigenda.
And having spoyled principalities and powers, he made a shew of them openly, triumphing over them in it. Vt autem praeclaram hanc Christi victoriam mentis nostrae oculis visendam praebeat, utitur illustribus metaohoris desumptis a consuetudine triumphantum imperatorum. Nam illud verbum NONLATINALPHABET alludit ad illam consuetudinem, qua victores solebant victos armis spoliare, eadem que pro trophaeo illîc figere, ubi in fugam hostes versi sunt. Quod autem addit NONLATINALPHABET, spectat illam triumphantium pompam in qua solebant ignominiae causâ ducis captivos inter se junctos agere, ante curium suum triumphalem, toto populo inspectante & acclamante. Cicero in Pisonem, hunc morem triumphantium hisce verbis depingit: quid tandem habet iste currus? quid vincti ante currum duces? quid simulacra oppidorum? quid aurum? quid argentum? et c. Daven. in Coloss.
And having spoiled principalities and Powers, he made a show of them openly, triumphing over them in it. Vt autem praeclaram hanc Christ victoriam mentis Nostrae oculis visendam praebeat, utitur illustribus metaohoris desumptis a Consuetudine triumphantum Emperor. Nam illud verbum Alludit ad Illam consuetudinem, qua Victors Solebant victos armis spoliare, Same que Pro trophaeo illîc figere, ubi in fugam hosts versi sunt. Quod autem Addit, spectat Illam triumphantium Pompam in qua Solebant ignominiae causâ ducis captivos inter se junctos agere, ante curium suum triumphalem, toto populo inspectante & acclamante. Cicero in Pisonem, hunc morem triumphantium hisce verbis depingit: quid tandem habet iste Chariots? quid vincti ante currum duces? quid simulacra oppidorum? quid aurum? quid argentum? et c. David. in Coloss.
Insidiae repunt in hoc seculo, et in cautos repente occupant. Repentes autem tentationes quis numerat? Repunt, sed cave ne surripiant, vigiletur in ligno, et c. Aug. in Psal. 103. enarratio conci. quart.
Insidiae repunt in hoc seculo, et in cautos Repent occupant. Repentes autem temptations quis numerat? Repunt, sed cave ne surripiant, vigiletur in ligno, et c. Aug. in Psalm 103. Enarratio Conci. quart.
Nonne fragiliores sumus, quā si vitrei essemus? vitrum enim etsi fragile tamen servatum diu durat, et invenis calices ab avis et proavis in quibus bibunt nepotes et pronepotes. Aug. hom. 28. c. 7.
Nonne fragiliores sumus, quā si Vitrei essemus? vitrum enim Though fragile tamen servatum Diu durat, et invenis calices ab avis et proavis in quibus bibunt nepotes et pronepotes. Aug. hom. 28. c. 7.
Gratias misericordiae ipsius. Quid dicam aliud quam gratias gratiae ipsius? Nos enim gratias agimus: non damus, nec reddimus, nec referimus, nec rependimus gratiam, si tantum verbis agimus, retribuimus. Aug. in Psal. 88. Enarrat.
Gratias Mercy Himself. Quid dicam Aliud quam gratias Gratiae Himself? Nos enim gratias agimus: non We give, nec reddimus, nec referimus, nec rependimus gratiam, si Tantum verbis agimus, retribuimus. Aug. in Psalm 88. Enarrat.
Nothing sooner stirs up children to vertue then the example of parents, as contrariwise nothing sooner corrupt them then their ill example. Si natura jubet velocius & citius nos corrumpunt vitiormm exempla domestica, magnis cum subeant animos authoribus. Iuven. Satyr. 14. ubi quam plurima de hoc argumento.
Nothing sooner stirs up children to virtue then the Exampl of Parents, as contrariwise nothing sooner corrupt them then their ill Exampl. Si Nature jubet velocius & Quickly nos Corrupt vitiormm exempla Domestica, magnis cum subeant Animos authoribus. Juvenal. Satyr. 14. ubi quam Many de hoc Argumento.
Syri non cremabant, sed condiebant, cadavera myrrha, aloe, ced•o, melle, sale, bitumine et resina, odoribus et unguentis delibuta. Alexand. ab Alexandr. lib. 3.
Syri non cremabant, sed condiebant, Cadavera Myrrha, aloe, ced•o, melle, sale, bitumine et resina, odoribus et unguentis delibuta. Alexander ab Alexander. lib. 3.
Agnos•unt omnes sani justitiam esse omnium moximum communissimum { que } bonum — et postea — apud philosophos totum chorum virtutum significat juxta versum. NONLATINALPHABET. Illyr. Clav. Iustitia est reddere unicui { que } quod suum est. Tribue ergo tribus qua sua sunt: superiori, aequali, inseriori, &c. Bern.
Agnos•unt omnes Sani justitiam esse omnium moximum communissimum { que } bonum — et postea — apud Philosophers totum chorum Virtues significat juxta versum.. Illyria. Clave Iustitia est reddere unicui { que } quod suum est. Tribue ergo tribus qua sua sunt: superiori, aequali, inseriori, etc. Bern.
In Musick the higher any note stands upon the range, the smaller it is in sound. The higher we are in excellency, the less should we seem at least to our selves.
In Music the higher any note Stands upon the range, the smaller it is in found. The higher we Are in excellency, the less should we seem At least to our selves.
