Selected quad for the lemma: honour_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
honour_n	eternal_a	glory_n	immortality_n	1,513	5	10.0609	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A27162	The Resurrection founded on justice, or, A vindication of this great standing reason assigned by the ancients and modern wherein the objections of the learned Dr. Hody against it, are answered : some opinions of Tertullian about it, examined : the learned doctor's three reasons of the Resurrection, inquired into : and some considerations from reason and Scriptures, laid down for the establishment of it / by N.B. ...	Beare, Nicholas.	1700 (1700)	Wing B1564; ESTC R38679	58,906	162

Punishment in order whereunto t is observable how that the greatest part of the Torments of Hell which we find mentioned in its Black Catalogue seem in a peculiar and proper manner to be marked out and intended to this very Purpose as most Offensive and displeasing to them For example here is Darkness than which nothing can be more offensive to the Sight and to make it full here is utter Darkness Is Fire injurious to the Touch Here t is with a Witness most frequently assigned as the greatest severest Part of Hell And that the Smell should not escape scotfree here is an addition of Brimstone And farther to affect the Organs of seeing and hearing there are two other Punishments expresly assigned to the Damned viz. weeping and wailing which unless we will interpret all these Metaphorically contrary to the Judgment of all must be applyed to the Body In a Word the Argument is clearly on our side it being the Doctrine of all without exception that there are in that Dungeon below Punishments provided for and appropriated to both Parts Lastly The elaborate Treatise of the Learned Author seems to me a full Answer and confutation of the Objections He has proved the Resurrection of the same Body from the Antidiluvian Patriarchs the Jews the Abissines Peruvians Prussians Brasilians c. from all the Heathens he has proved it to have been the Doctrine of the Primitive Fathers of the Councils of the Creeds of the Scriptures Answered all the Objections against it and can it be supposed that he should take so much pains to no purpose does he in all this Learned undertaking contend de lana Caprina It must be confessed and allowed nothing less if the Body be barely an instrument a Machine if it be not Sensible Materiam superabat opus certainly he has stooped his noble Pen to too ignoble a Subject he might very well have spared his Labour To what end should the same Body arise if it never were capable of doing Good or Evil neither can be of Rewards or Punishments No verily by this accomplished Work he has obliged the World and done the Church good Service effectually Proclaimed aloud the Truth which is here contended for The Resurrection of the same Body carries in the very bowel of it a Judgment together with the consequences of it And if it be necessary that the same Body should appear the Actions of the former Life are unavoidably fastned to it together with the sutable Rewards of that which is to come CHAP. XV. IF these Sentiments were not as we conceive them to be the suggestions of Reason to mount in the Argument a little higher come we to Divine Revelation and to enquire what Authorities we can find here for the support of it For if our reason of the Resurrection receive any countenance from the Sacred Oracles it s above the shock of the Philosopher and can no more be impressed by all his Notions than the Creation of the World could be overturned by the known Axiom of the great Stagyrite ex nihilo nihil fit out of Nothing Nothing can be made I begin with two noted Authorities of our Saviour which because of a near affinity to each other I shall join here in one That of our Saviour in his Sermon on the Mount Mat. 5. 30. together with that of the Twelve Apostles when he gave them their Commission and instructed them in their Duty Mat. 10. 28. For if thy Right Eye offend thee pluck it out and cast it from thee for it is profitable for thee that one of thy Members should perish and not thy whole Body should be cast into Hell And if thy right Hand offend thee cut it off and cast it from thee for it is profitable for thee that one of thy Members should perish and not that thy whole Body should be cast into Hell And in the Second Fear not them which kill the Body but are not able to kill the Soul but rather fear him which is able to destroy both Body and Soul in Hell in both which places we are again and again assured that the Bodies of Men as well as Souls are liable to the Punishments of Hell unless we can imagine that Christ here intended to alarm the World with a Brutum fulmen an ineffectual Threat which is most impious to conceive To what purpose should he give such frequent advertisements as those if Hell were not to be the Portion of evil Bodies The casting into Hell and destroying in Hell are applied to Bodies it can be understood in no other Sense but as a commination or affirmation that they shall be doomed upon their miscarriages here to the severest Torments in that Region below If Men do not pluck out their Right Eyes cut off their Right Hand they are in danger of implunging the whole in the Lake that burns with Fire If Men do not fear God above Men their Bodies as well as Souls are in danger of Hell Fire So that from these two places all those Conclusions follow and appear as clear as Chrystal diametrically contrary to what the Learned Author would have us to believe viz. First That our Bodies are capable of Punishments because liable to be cast into Hell Secondly That they are capable of doing Evil at present because that portion of misery is here denounced against them Hell being provided for none but the wicked And the two opposites to these are altogether as apparent First Our Bodies are capable of doing well here we can cut of our Right Hand we can fear God or else it had never been here intimated as our Duty And Lastly If we live in the discharge of our Duty our Bodies shall be admitted to glorious enjoyments in the other World For this in the Antithesis is manifestly applied The first Authority that I produce shall be that of the Apostle Rom 2. Where after he had pronounced the sinner inexcusable who committed the same Sins which he condemned in others and charged him with the sure Judgment of God which is according to truth from his impenitency and perseverance in it tells him verse 5. That he thereby treasureth up to himself Wrath against the Day of Wrath and Revelation of the Righteous Judgment of God who will render to every Man according to his Deeds to them who by patient continuance in well-doing seek for Glory and Honour and Immortality Eternal Life But to them that are contentius and do not obey the Truth Indignation and Wrath Tribulation and Anguish upon every Soul of Man that doth Evil of the Jew first and also of the Gentile But Glory Honour and Peace to every Man that worketh Good to the Jew first and also to the Gentile for there is no respect of Persons with God If this Text be well considered it will afford a good Argument in order whereunto it is worthy our observation First How that the Man is through the whole course of it charged both with the

powerful Rhetorick of his Wounds the Impression of which he now retains is our Eternal Expiatory Sacrifice incessantly transacting the great Work of Advocation with his Father still making Intercession for us By this there is conferr'd on Humane Nature the highest Honour and Dignity imaginable and this must teach us to put a value on our Bodies and to look upon them as more than Machines and Tools only This if I mistake not is an Inference most genuine and naturally flowing from the Premisses and 't is most certainly the express Use which the Ancients would have us to make of it Thus St. Austine on the present Subject de Verit. Relig. cap. 6. Demonstravit nobis Deus quàm excelsum locum inter creatur as habet humana natura in hoc quod in hominibus in vero homine apparuit God saith the holy Father hath given us a Demonstration of the Dignity and transcendent Excellency of Humane Nature in that Christ a VERY MAN lived among Men. And to the same purpose another great Author Leo Serm. 1. de Nat. Dom. Agnosce O Christiane dignitatem tuam divine consors factus naturae noli in veterem vilitatem degeneri consuetudine redire i. e. Christ by taking such a Body has shewn thee the Dignity and Excellency of thine taught thee not to disparage dis-esteem it or use it unworthily 3. But if neither of these be sufficient come we in the third place to cast our Eyes a little on the Redemption and in that great Work the Whole Man is concern'd The Prince of our Salvation submitted himself to the Cross and all its shameful miserable painful Appendages to become a Propitiation for Both. Our Bodies as well as Souls are the Price of his Blood And can any one then account 'em no more but Instruments only The thing is so evident as that I think it needless to say any more for it nor can I imagine what can in the least colour be said against it 4. Wherefore I pass to the next Argument under this Head for Confirmation of the Doctrine in hand and that is Bodily Worship Have not all the Orthodox Pulpits echo'd and sounded this aloud How often have we been told That we are to serve God in our Bodies as well as Souls the one is but maimed and imperfect without the other the Great Creator has an undeniable and manifold Right to Both. How much the true Sons of the Church have labour'd in this Argument cannot be unknown to any who know any thing of the Controversies about the Modification of Worshipping God which has been the grand Subject of the Dispute of this last Age. How zealous good Men have been to relieve that abused and misapply'd Place John 4. 24. from Captivity and to discharge it from that hard and unworthy Service which the Dissenters would have imposed upon it and compelled it to bear still asserting that to serve God as in Truth we ought we must serve him more than in Spirit only How often has that of the Apostle been made the Text 1 Cor. 14. ult That in God's Service regard must be had to Decency and Order How often have we been told that we must not make our Approaches to the most High in a slovenly manner but in the most humble and becoming Postures To give Testimony of our inward by the uniform Port of our OUTWARD MAN and to make the Worship acceptable and compleat to be careful to join both these together The truth is the Body by its self is altogether incapable of the least Performance for as the Psalmist has observ'd The dead praise not God neither they that go down to silence But yet we have the same infallible Assurance that the living can and do praise him Do not our Lips Tongue and Mouth shew forth his Praise Do not our Hands serve God when we lift them up toward the Mercy-seat of his holy Temple Do not our Feet bear a part also here when they make chearful and direct Paths to the place where his honour dwelleth Do not our Eyes and Ears go Sharers here when they behold and hear the wondrous things of God's Law when they are attentively exercised in his Statutes In a word Do not our whole Bodies engage in this Divine Work in their Submissions Adorations and Prostrations before his Altar What Nonsense is it for any Man to imagine the contrary when we are so often and pathetically commanded and called upon by God in his Holy Word to do it Not to multiply Authorities here the winning and endearing Entreaty of the Great Apostle alone is sufficient Rom. 12. 1. Wherefore I beseech you Brethren by the mercies of God that you present your Bodies a living sacrifice holy and acceptable unto God which is your reasonable service And if it be here said that the Apostle by Bodies means the Whole Man I have no mind to deny the Allegation but I reply that the Body is also concerned and as must be acknowledged from the Allusion to the legal Sacrifices in an especial manner pointed at And if this be not Proof enough there are other places which cannot be understood in any other sense which refer peculiarly to the Body Thus the same Apostle speaking of the abominable Sin of the Gentiles says Rom. 1. 24. That they did dishonour their own Bodies between themselves And to the same purpose he calls upon his Corinthians to glorifie God with their Bodies which are his and 1 Thess 5. 23. he prays that their Spirit Soul and Body be preserved blameless to the coming of our Lord Jesus Christ Where Both the Objections of the Learned Author are put to silence and quashed by one word Blameless which clearly supposes our Bodies capable of doing well or evil of Rewards and Punishments otherwise there can be no Congruity in the Discourse of the great Doctor of the Gentiles who was brought up at the feet of Gamaliel was so Accomplish'd an Orator as that 't was one of the three celebrated Wishes of the great St. Austin That he might have seen him in the Pulpit nay what is more was inspir'd from above And he must be allow'd by all to speak at a very impertinent Rate I cannot see any doubt or difficulty here The Wicked sin and dishonour God with their Bodies and that properly speaking by the Lusts of the Flesh the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Lusts of the lower Belly as the Father calls them The Sins of Gluttony Drunkenness Vncleanness and a multitude of others Nay St. John seems to fix Sin more especially on the Body in his first Epistle chap. 2. 16. where he reckons them up under three Heads All that is in the World the Lust of the Flesh the Lust of the Eye and the Pride of Life On the other hand the Case is altogether as undeniable The good Man serves honours worships and glorifies God with his Body in adorning it with Sobriety Temperance Chastity and other Exercises of Vertue