To the extent possible under law, the Text Creation Partnership has waived all copyright and related or neighboring rights to this keyboarded and encoded edition of the work described above, according to the terms of the CC0 1.0 Public Domain Dedication (http://creativecommons.org/publicdomain/zero/1.0/). This waiver does not extend to any page images or other supplementary files associated with this work, which may be protected by copyright or other license restrictions. Please go to http://www.textcreationpartnership.org/ for more information.
—By it, he, being dead, yet speaketh.
KNow you not that a great man is faln in Israel?* 1.1 This was David's noble Epi∣taph over Abner, though his Rebel: and how much more may this be our Just Pre∣face to this solemn Funeral (to be sure) over a better Man than was Abner? Therefore in King David's
words I may truly say again, Know you not that a great Man is now faln in our Israel? A great Man indeed, as shall appear before we take our Final Leave of him: We may be sure greater than Abner, not only in his State, but, which is the crown of all true greatness, in his Graces and Be∣neficence; in this indeed, and in truth, greater than Abner: yet Abner was a great man, for he was a Gene∣ral in the Field; (but on the wrong side, the Rebels side:) Our great man a General not only in the Field* 1.2, but, which is much more, a General in this Church, I mean, his Diocess (a great one) and in both these great Capacities constantly Loyal, ad Ex∣emplum: And yet, as high as this great man was so lately, behold how low he is laid down now, who yet must be laid down lower, as you shall see by and by. Such Spectacles of Mortality ought to be to us Sur∣vivours tot Specula, so many true
Looking-glasses, wherein whatever our Artificial Looking-glasses may flatter us, with what our living faces seem to be now, this Natural Looking∣glass tells us plainly, to our faces, what all our dead faces shall be, must be then (God knows how soon:) He being Dead, yet speaketh out Mor∣tality to us all; so many Funerals, so many Warning-pieces to us all to prepare for our last and greatest Issue. This,* 1.3 in the Judgment of the wise man, is the best use we can make of our Access to the House of Mourning, such as this house is at present; therefore the Living should lay it to his Heart, which that we may all do:
Let us pray with the Spirit, and in the words of King David:
* 1.4 O teach us to number our days that we may apply our hearts unto wisdom.
* 1.5Ye shall further pray for Christ's Holy Catholick Church, &c.
THe Scope of this Text (which must be the Aim of the Ser∣mon) is this, to stir up all the faith∣ful living to imitate the faithful that are dead;* 1.6 whereof this Chap∣ter is the sacred Roll upon the Di∣vine Records, down from Abel unto the Patriarchs, the Judges, the Kings, the Prophets,* 1.7 &c. that is, that we should endeavour to become the followers of them who through faith and patience inherit the promises.
The Text is short, but the Lesson is long (that is) to live so now, as we may die well at last, and, by our good works, speak when we are dead.
The Parts are two, which do ex∣press two States of Man.
1. The state of Death, [He being dead] which is the privation of the life of nature common to all men, (on which frail life most men doat so much, because they have no care for, nor hope of a better life.)
2. The state of a Life after Death,
that is, the Life of Glory, implied in these words [He speaketh] for Speech is the evidence of a living man: Er∣go Abel though dead in the Body, yet is still alive in the Spirit.
The first is a Corrosive to the state of Nature, but the
Second comes in as a Cordial to all those who are in the state of Grace.
This Text appears much like the Israelites Guide in the Wilderness; 'twas a Cloud,* 1.8 and that no ordinary Cloud, but such a Cloud as was Dark on the one side, and Light on the o∣ther side, dark towards the Egypti∣ans, but Light towards the Israelites: Even so is Death, dark and sad to the Unbelievers and Impenitent, but lightsome and welcome to all true Penitents and Believers.
1. To begin with the first, The state of Death; Man in the state of Innocency was created capable of three Lives; the Life Corporal, Life Spiritual, and Life Eternal.
The first is the Life of Nature, a Transitory Life.
The second is the Life of Grace, a
Life permanent upon condition of perseverance in uniform obedience to God.
The third is Life Eternal, the Life of Glory, the Life of the Saints Tri∣umphant, of the Elect Angels, yea the Life of God himself,* 1.9 and there∣fore a Life immutable, interminable:
2. Two of these three Lives [the Life natural and spiritual] man had then in present possession, and the third in a sure reversion after the expiration of but one Life, and that a short one too, but a span long; this present life is no more, by King David's just measure:* 1.10 Behold thou hast made my days, as it were a span long.
3. Man by his Apostasie from God, through the first original sin of will∣ful incogitancy, and through pride, did soon deprive himself of all these three Lives at once, and so according to the just sentence of God, pro∣nounced upon man aforehand (for a fair warning) Morte moriêris,* 1.11 Thou shalt die the Death, man was justly precipitated from that high state of Innocence into the base and damna∣ble
state of sin and misery, whereby every man, none excepted, (but the God and man Christ Jesus) is now by original sin become subject to a three∣fold Death, First, Corporal, Second∣ly, Spiritual, and thirdly (without Repentance) Eternal.
The first is Death Corporal, which is a total (but not final) separation of the Soul from the Body [the sad Real Text before our Eyes.]
The second is Death Spiritual, a far worse kind of death, a state of sin, which is a separation of the soul from the Grace and Favour of God which is life it self,* 1.12 without which we are all by nature,* 1.13 dead in trespasses and sins, Children of wrath, no better.
The third and worst of all, is Death Eternal, and therefore called in Holy Scripture,* 1.14 The great Death, the second Death; because it is a fi∣nal, total and eternal separation of both Soul and Body, from the Glori∣ous Presence, Beatifical Vision, and admirable and unspeakable Fruition of God himself; whom as to serve here on Earth is the Life of Grace, so
to enjoy in Heaven is the Life of Glo∣ry, which is life everlasting.
4. The first of these three [Death Temporal] none of us can avoid; die we must, die we shall, God prepare us all for it: But as the thing, Death, is certain for the matter, so for the manner, how we shall die, in, or out of our wits, as in Frenzies, &c. where we shall die, amongst Friends or a∣mongst Foes; when we shall die, whe∣ther in youth or in old Age; how we shall die, whether by a suddain, violent, or painful Death (which God in mercy avert from us all) none of us all knows: and therefore our best course is, while we may (by a lively faith, timely repentance, and real amendment of life) to prepare for Death;* 1.15 and then come Death in what shape it will,* 1.16 and welcome, we shall not die unprepared.* 1.17 Yet it concerns us all frequently and seri∣ously to think of these great Quatuor novissima [Death, Judgment, Heaven and Hell.] 'Tis Moses his passionate wish; O that they were wise, that they understood this,* 1.18 that they would consi∣der
their latter end:* 1.19 Since 'tis ap∣pointed for all men once to die, and after that comes Judgment. The Vul∣gar Translation renders it statutum est, Death is an universal Statute, Law to all mankind; and so it is both for authority of coaction, and cer∣tainty of execution, for it is ground∣ed upon two of the greatest Attri∣butes of God, which are,
First, God's infallible Truth; for the Commination was directed unto man, and that also in mercy, to forwarn him that he might not sin.
Secondly, God's exact Justice, which requires the execution of the Divine Sentence, to be done upon the same nature that had sinned. Man did sin, therefore man must suf∣fer, that is, man must die; and be∣cause the first man Adam was the O∣riginal Root, and General Repre∣sentative of all mankind (Adam's off∣spring) therefore all men must die (pray God we all may die well) or if they live to the end of the world, yet they must suffer a Change at the least,* 1.20 at the last, which Change what∣ever
ever it be, (for 'tis a Mystery) will be equivalent to a Death, so that there lies an universal necessity to undergo a Death, some kind of Death.* 1.21 In the Antient Register of the Macrobii, those long liv'd Patriarchs, Adam liv'd 930 years, and he died; Methu∣selah, the longest liver of all Man∣kind, lived 969 years, and he died, &c. that is the burthen song of them all: Neither Methuselah the antien∣test, nor Sampson the strongest, nor Solomon the wisest of men, could ex∣empt themselves from the fatal ne∣cessity of Death. Seneca himself, though but a Heathen Philosopher, being ignorant of the original cause of Death; yet observing the gene∣rality of the event of Death, drew his Topick of Consolation to his Friend Polybius, sad for the Death of his Brother, from this necessity of Death: But God be thanked, we Christians have better Topicks of Comfort for the Death of our Chri∣stian Friends, past, or our own Death a coming, by opposing, through Faith, against the terrour of our Dissoluti∣on
by Death, the consideration of our admirable and comfortable con∣junction with Christ our Head after Death. This glorious state is by St.* 1.22 Paul styled the manifestation of the Sons of God, for which, by a na∣tural instinct, the whole Creation groan∣eth with an earnest expectation of the accomplishment: The word in the Original is very significant [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] which betokens the looking for some Person or thing with lifting up of the Head, or stretching out their Necks with earnest intention and ob∣servation to see when the person or thing looked for shall appear; as a poor Prisoner condemned looks out at the Grates for a gracious Pardon: And if the Creatures inanimate, &c. do so earnestly pant for the Final Re∣demption of the Sons of God, how much more we being the Parties prin∣cipally concerned? This made St. Paul as it were with hoised-up sails of Hope and Desire (the Affections of his Soul) to long to be dissolved and to be with Christ.* 1.23 The Original im∣ports to loosen, or to launch forth, as
a Ship from a Forreign Port for a hap∣py voyage towards her wished for Haven at home.
5. I have so much Christian chari∣ty for the surviving noble Relations of the Great man deceased, as to be∣lieve that, if they could, with their wishes and tears, waft him over back from Heaven to labour again on Earth, they would not do it, if they loved him indeed, and not rather themselves. 'Tis an excellent obser∣vation of Isidore Pelusiota (he lived above 1200. years ago) who com∣menting on these words of our Savi∣our's compassion for Lazarus expres∣sed by his tears, that it was not at the Death of Lazarus,* 1.24 but that it was at his Resurrection that Jesus wept, a re∣al demonstration of his Humanity both natural and moral: This Fa∣ther's note upon that difference is this, That our Saviour Christ's Love towards Lazarus was a Rational Love, yea, a Divine Love, not as Ours to∣wards our dead Friends too too oft, too carnal or natural, or at the best a humane love, if not a self-love, we
wish them alive for our own ends. True it is, that 'tis very lawful, and also very fit to pay our deceased Friends their due Tribute of Grief, and to let Nature have her course,* 1.25 lest we should seem or appear without na∣tural affection;* 1.26 but provided always that the Current of Nature do not overflow the Banks of Reason, much more the Banks of Religion settled by St. Paul, who would not have Christians to be sorry for their de∣ceased Friends, as others who have no hope:* 1.27 For there is a lively hope of a joyful meeting again in the state of Glory, if we in the state of Grace do follow the Saints deceased. Up∣on this consideration is worth the ob∣serving the different manner of mourning of Joseph for his Father Jacob, his dear and near Relation, for Joseph mourned seven days only,* 1.28 and of the Egyptians mourning seven∣ty days for the same Jacob, a stranger to them. The reason of the diffe∣rence is, because the Egyptians were unbelievers, but Joseph was a Believ∣er of the Resurrection, and of a
glorious meeting once again with his deceased Father, from thenceforth never to be separated. This Posie of sacred Meditations I do now pre∣sent to the Noble Relations of the deceased; desiring them to accept this offer, and to use it as a Spiritual Handkercheif, to wipe off, if not drain the Spring of Tears for this their deceased support.
6. Mean-while our main care must be not to forfeit that glorious meet∣ing by a course of life contrary to the good example of the Saints depart∣ed, but instantly to resolve, earnestly to study, constantly to endeavour to live well, that is to say, To make the Will of God the Rule of our Life, and the Honour of God the End of our Life:* 1.29 This is to live unto the Lord, that is, in Subjection unto him; and then we may be sure to die in the Lord, that is, under his Protection, both of Body and Soul for evermore.
7. You may be pleased to remem∣ber that our Text was two faced, and therefore we compared it to the Is∣raelites Guide through the Wilder∣ness,
a Cloud: we are now past the dark side of it, Death, [He being Dead] we must now face about and chearfully behold the bright side of the cloud, wherein the Dead speaketh; and here we have
8. First, the Speaker is Abel* 1.30, whose name bears mankinds universal Motto in the Holy Tongue,* 1.31 that is, Vanity: for when all is done, Vanity of Vani∣ties,* 1.32 all is Vanity: until the Spirit of man return to God who gave it: till then, whatever Pride may prompt vain man,* 1.33 verily every man living, in his best estate, is altogether vanity, Selah!
Secondly, For his Trade, he was an Heardsman, for he offered to God the best of his Flock, in due Homage, and as a Figure of that Lamb of God,
〈1 page duplicate〉〈1 page duplicate〉
〈1 page duplicate〉〈1 page duplicate〉
〈1 page duplicate〉〈1 page duplicate〉
〈1 page duplicate〉〈1 page duplicate〉
〈1 page duplicate〉〈1 page duplicate〉
〈1 page duplicate〉〈1 page duplicate〉
which was to come to take away the sins of the World:* 1.34 no doubt he was well instructed by his Parents Adam and Eve, of whose Conversion and Salva∣tion to doubt, (since the promise of the Blessed Seed preached unto them by Almighty God himself after their fall,* 1.35 and which we must in reason suppose was apprehended and ap∣plyed by them to themselves through Faith, lest God's preaching should prove vain: such a suspicion, or doubt of their eternal state) were in us their Posterity an odious want of charity,* 1.36 and against the Current of the Antient Fathers, who give for it this probable reason, That God did expresly curse the Serpent and the Earth, but God did not at all curse either Adam or Eve; but contrary∣wise God in mercy did bestow upon Adam and Eve the original and fun∣damental blessing of the Promised Seed, the Messiah which is Christ Je∣sus our Lord and Saviour, in whom all Adam and Eve's Posterity should be blessed; and therefore they are not to be concluded within the num∣ber
of the damned crew, upon whom shall be pronounced that dreadful final sentence of Ite male∣dicti:* 1.37 Go ye cursed. As a clear evi∣dence of Adam and Eve's Faith, we produce their Works, namely the Godly Education of their Children, Cain and Abel, in God's true Religi∣on, to offer corporal sacrifices, &c. with a spiritual reference, and there∣fore with faith in the only expiatory and satisfactory sacrifice to be per∣formed in the fulness of time by the person of the Messiah,* 1.38 the second Adam, for the saving of mankind, as the first Adam was in the damning of man∣kind; both the Adams being publick Representatives of all mankind, as the first in the Fall, so the second in the Resurrection.
9. This just Apology for our first Parents, Adam & Eve, I thought it my filial duty to offer unto all mankind, Adam's off-spring, once for all to stop the mouths of censorious Children unmindful of their original duty, and of the Rule Parentum Mores non sunt Arguendi:* 1.39 Shem and Japhet were
blessed for turning away their faces from their Father's nakedness, but wicked Cham was, for outfacing it, cursed with a grievous curse* 1.40.
10. 'Tis very observable that God had respect unto Abel first, and then to his sacrifice, to intimate that God first accepts the Person, and then his service,* 1.41 for Abel offered by Faith, but Cain without Faith, for want of which God rejected the person of Cain (though the Elder Brother) and consequently his sacrifice.
Hence observe, that two men may come and worship God with the same kind of outward worship; and yet dif∣fer much in the inward manner, and success of their service to God: Wit∣ness Cain and Abel in the Old Testa∣ment,* 1.42 and the Publican and the Pha∣risee
in the New. For the true Reli∣gion is chiefly inward for the sub∣stance, and not only outward for the circumstance and ceremony; the Religion of too many, I had almost said, of most formal Professors now a days; an Artificial Religion, as being moved chiefly, if not only, by out∣ward Respects and Objects, without any inward Life, the want of which did make a wide difference betwixt Cain and Abel, the Speaker here, from whom to pass unto his Speech, we shall interpret it by a three fold Exposition.
11. As to the Grammatical Expo∣sition, I am not ignorant that the word [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the Original may be verbum medium, and so may be trans∣lated either in the passive sence [he is spoken of] as some few Interpreters have rendred it, or in the active sence, to which I am rather carried by the
clear and strong current of almost all Interpreters.* 1.43, and the Harmony of eight Translations both Antient and Modern, who all render it actively, He speaketh. This Translation is con∣firmed by a clear Parallel (Hebr. 12. 24.) where comparison being made betwixt the precious blood of Jesus Christ and that of Abel,* 1.44 'tis expressed in the active sence [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] Not in the passive, that the blood of sprinkling is better spoken of, but in the active that it speaketh better things than that of Abel. Ergo, Abel being dead, yet speaketh, quod erat demonstrandum: Enough of the Grammatical Expo∣sition.
12. We pass now to the Doctrinal Exposition. The Doctrine is this, That for the godly there is a life after this life, for Abel being dead yet speaketh, but we know that dead men are speechless, and that speech is both a sign and an action of life, Abel is not absolutely dead, though dead in part, he still lives. We inlarge the in∣stance from righteous Abel unto all the faithful; the total summ is this,
That though good men die, yet their good deeds die not; but they survive, and that in both Worlds.
First,* 1.45 In this world to their due praise (for their own good works praise them in the gates.)
Secondly, They live in the next world by their Reward and Corona∣tion,* 1.46 for their works do follow them: So many good works, so many living Tongues of good men after Death; who are therefore styled in the Holy Gospel,* 1.47 The Children of the Resurrecti∣on: and again, Abel still lives unto men, in the memory of all good men, for to such the memory of the just shall be bles∣sed,* 1.48 and the memory of their vertues calls for both our Commemoration and Imitation of them, which leads me to the third point propounded, which was the Moral Exposition.
13. For I suppose none that hear this, are so gross of understanding, as to imagine a Vocal Speech of the Dead, which would be a miracle, but a Speech Analogical, by such a Figure as the Heavens speak when they de∣clare the Glory of God.* 1.49 The parallel
of St. Chrysostom upon the Speech of Abel, our speaker in the Text: the Father, after his wonted Rhetorick, amplifies it thus; If Abel had a thou∣sand voyces when he was alive, he hath many more, now he is dead, speaking to our admiration and imitation. But though the Dead Man's Speech be no vocal speech, yet it is and will be a real speech for our conversion or condemnation to the end of the world: for Abel being dead, yet speaketh.
First, He speaketh by his Repentance implied in his sacrifice, not only for Homage, due by all rational creatures, whether Angels or men, unto God their Creator, but also as a tacit con∣fession of sin to be expiated by the All-sufficient sacrifice of the promi∣sed blessed seed, the Messiah to come, and so Abel being dead, yet speaketh, and was by his typical sacrifice the first Prophet of the Old Testament. The good examples of holy men are standing real Sermons: For there are two wavs of preaching, by word, or deed: The first is good, the latter
is better, but both are best.
Secondly, Abel being dead, yet speaketh by his faith expressed here in the Text, which faith is a never∣dying Preacher to all Ages of the Church, because it assureth all the faithful (such as was Abel) of both God's regard and reward of all his true Servants,* 1.50 who follow Abel's faith.
Thirdly, Abel being dead yet speaketh by his works of Righteous∣ness,* 1.51 the necessary and best evidences of a lively faith,* 1.52 for which Abel stands canonized by God's own appro∣bation and acceptance, First of his person, that he was righteous, and then of his performance, his sacrifice: Therefore Abel is inrolled with E∣noch (vers. 5.) for his Communion of Faith, Godliness, and Happiness, by which both Enoch and Abel pleased God.* 1.53 The Jewish Rabbins, and sundry Christian Interpreters offer as a tradition this sign of God's accept∣ance of the sacrifice of Abel,* 1.54 to wit,* 1.55 by sending Fire from Heaven (as upon Aaron's and upon Solomon's and up∣on Eliah's sacrifice) which kindled the
sacrifice of Abel the younger Brother, and not that of Cain, who was the elder Brother.* 1.56 Some Interpreters think that this acceptation of Abel's sacrifice was a designation of Abel, the younger Brother, to the Priest∣hood before Cain the elder Brother, and that these were the occasion of Cain's envy, and his envy the cause of Abel's murther. By the way, 'tis worthy our observation that all that come to worship God are either Abels or Cains, that is, they come with faith or without faith, and they speed ac∣cordingly.
Fourthly and lastly, Abel being dead yet speaketh, as in his Life by his Actions, so at his Death by his pati∣ence and passion; for as St. Stephen was the Proto-Martyr of the New Te∣stament, so was Abel the Proto-Martyr of the Old Testament, for he died for righteousness sake: Hence some Inter∣preters derive his name from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in Holy Tongue signifies to mourn, because he was the first man that did taste of Death, for which, and for whom his (and our first)
Parents Adam and Eve did begin to mourn.
As it is certain that sin, though but a beast, hath a voyce, and which is more strange in a beast, sin hath an articulate voice, and by a counter-passi∣on, which is lex talionis, sin doth not only indite the sinner, but also indor∣seth upon the sinners bill the parallel punishment for time or place, person or action, so that many times the pu∣nishment becomes the Anagram of the sin: This even natural men do con∣fess,* 1.57 witness Adonibezeck, As I have done, so God hath requited me: which was also King David's case,* 1.58 Blood for Blood; such was the voice of sin, and of their own Consciences. Sin hath a voice indeed, and that a loud voice, for it reacheth as high as Heaven, to God's ear, and from thence rebounds with an eccho upon a man's own con∣science.* 1.59 We read of the cry of Sodom,* 1.60 and of the cry of the hireling's wa∣ges, kept from him, and here Abel's blood hath a voice that cries aloud for Justice in God's eares, and as it were, prefers a Bill of Indictment, upon
which God, the just Judge, immedi∣ately arraigneth Cain, passeth Judg∣ment and doth Execution upon Cain the Fratricide, stamping a curse both upon his person and estate, saying, What hast thou done?* 1.61 the voice of thy brothers blood cries unto me from the Ground, and now art thou cursed from the earth, which hath opened her mouth to receive thy brothers blood from thine hand: When thou tillest the Ground, it shall not henceforth yield unto thee her strength. A fugitive and a vaga∣bond shalt thou be in the earth. Now, as sin hath a voice so grace hath a voice also, calling upon us as for our Imitation of the vertues of the Saints departed,* 1.62 so calling upon God for a gracious compensation of their works which follow them after death: not at all by way of merit, but of God's free mercy; for what proportion betwixt man's works which are but temporary and there∣fore finite (all our best works are no more,* 1.63 and besides imperfect all) and God's high reward which is Infinite both for weight and for duration to
all eternity? Some Interpreters add a fifth way, by which Abel being dead, yet speaketh, to wit, as a Type, by his blood shed by Cain his Brother, pre∣figuring the blood of Christ shed by his brethren the Jews. And thus ma∣ny ways, Abel being dead, yet speaketh; And so all good men, though dead, yet speak by their good works of Faith and Patience: In which blessed number, this dead man before our eyes was through God's grace listed, and so speaketh by his good deeds to his Generation, and seems by his ex∣ample to preach unto us all St. Paul's Apostolical Admonition,* 1.64 Not to be weary of well doing, for in due season we shall reap [a reward] if we faint not, as our Christian hope is, the deceased Prelate findeth it now to his ever∣lasting comfort.
O how gladly would I make an end here, and so come down! Sorry I am that I must now pass and descend from the Literal Text to this our Real Text lying before us; But 'tis a Rule of Christian practice, that when God hath been pleased to reveal his will
by the event, our humble resignati∣on of our selves and friends, and all, with submission of our will to God's will is our duty, and the best reme∣dy to allay all our sorrows, and to say in the words, and with the spirit of Holy Job,* 1.65 The Lord hath given and the Lord hath taken away, blessed be the name of the Lord, (which is part of our office for burial) in all this Job sinned not, no more should we if we would be followers of Job's faith and patience, which God grant us all, through Jesus Christ our Lord, to whom with the Father, and the Holy Ghost, be ascribed from Angels, from us, and from all men, all praise, power, Majesty and Dominion, now and for ever. Amen.
2 Sam. 3. 38.
The Lord Bi∣shop of Durham is Lieute∣nant Ge∣neral of this County, as ab Anti∣quo ex Offi∣cio, so, ex abundan∣ti per Manda∣tum, by the Kings gracious Commission, cumulativè and so still under the King, who is always the Sovereign of all Estates in his Realms.
Eccles. 70. 2.
Psal. 90. 12.
Can. 55.
Hebr. 11.
Hebr. 6. 12.
Exod. 14. 20. with Hebr. 12. E.
Ephes. 4. 18.
Psal. 39. 5.
Gen. 2. 17.
Psal. 30. 5.
Ephes. 2. 1.
Revel. 20. 6.
St. Aug.
de Discipl.
cap. 2. non potest malè mori qui benè vixe∣rit, Audeo dicere, non potest ma∣lè mori qui benè vixe∣rit.
Deut. 32. 29.
Hebr. 9. 27.
1 Cor. 15. 51.
Gen. 5. 5.
Rom. 8. 19.
Phil. 1. 21. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
John 11. 35.
Rom. 1. 31.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
1 Thes. 4. 13.
Genes. 50. 3. 10.
Rom. 14. 7, 8.
〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
Eccles. 1. ••.
Eccles. 12. 7.
Psal. 39. 7.
John 1. 29.
Gen. 3 15.
Iren. E∣piph. Chry∣sost. Augu∣stin. &c.
Mat. 25. 41.
Galat. 4. 4.
Genes. 9. 22, 23.
This Curse sticks to this day (above 4000 years) as a foul brand upon Cham in his cursed Posterity, for the Egyptians and Ethiopians or Blackamoors are the Descendants of cursed Cham [Lexic. Geographic. Ferrarii ad vocem Aethiopiam. Sam. Bochart. geogra∣phia saera parte 1. lib. 4. cap. 1.] A People of all Nations most inconvertible, even to a Prophets Proverb [Jerem. 13. 23.] Can the Ethiopian change his skin &c. A standing dreadful Monument, and a thundering Warning piece to all such young Chams, as dare to disgrace their Parents privately, or rebel against them publickly.
Vers. 4.
Luke 18.
Syriack, Vulgar, Aethio∣pick, Arabick, French, English, Germain, Italian.
Clem. Alex. Chrysest. Vatablus, Zege••us, Grotiu••, Tena.
Prov. 31. 31.
Revel. 14. 13.
Luke 20. 38.
Prov. 10. 7.
Psalm. 19. 1.
Hebr. 11. 6.
James 11. 18.
Hebr. 11. 4.
Theodoti∣an. Theo∣phyl. & A∣lii.
Lev. 9. 24. 2 Chron. 7. 1.
Kings 8., 8.
Cornel. B••rtram.
Judges 1. 7.
2 Sam. 12. 10.
Gen. 18. 20.
James 5. 4.
Gen. 4. 10, 11.
Revel. 14. 13.
Rom. 8. 18.
Galat. 6. 9.
Job 1. 21.