Selected quad for the lemma: world_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	day_n	lord_n	sabbath_n	6,348	5	9.8380	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A44126	Two sermons preach'd at the funerals of the Right Honourable Robert Lord Lexington and the Lady Mary his wife by Samuel Holden.	Holden, Samuel, fl. 1662-1676.	1676 (1676)	Wing H2382; ESTC R28098	32,373	60

season and e're long 't will be when they themselves shall be no more They shall perish fayes the Psalmist But of the critical moment not a word in all the Book of Spheres What Tales soe're they tell of other Beings they will still keep their own counsel and whensoe're they break like to great Traders here on earth their breach shall be the worlds surprize Of that day knoweth none Their Prophecy in that is silent as their Harmony yet such a day there will be But the question is First What Heavens shall be no more Secondly How shall they be no more First What Heavens shall be no more Besides the Empyreal or Supreme Philosophers compute the number of the Orbs counting the Fire and Air to be eleven But the great Bishop of Hippo reflecting on the rapture of St Paul into the third Heaven where he had the glimpse of great unutterable glories concludes the Empyreal the Heaven of Gods more immediate splendor and the receptacle of the bless'd to see him as 't were face to face to be the third Heaven computing none besides excepting the Sydereum Aereum the Starry and the Aery But be they more or be they less the Heaven of heavens is generally exempted from dissolution which some conclude from Thy Throne is established for ever So that of all the rest although we cannot certainly determine what is their number yet we may conclude a little of their nature though we are insecure how many they be yet we may well be resolute what they shall be or rather what they shall not be They shall be no more But Secondly How no more They shall perish (t) Hebr. r. 11. Now what should be this perishing but their change For as mans death is call'd a change (u) Job 14.14 I will wait till my change come So the Heavens change is call'd a death or perishing for that the word perish imports no more in the forecited place to the Hebrews is evident from the ensuing Verse As a vesture shalt thou fold them up and they shall be changed Nay this very place the Heavens shall be no more is in the vulgar Latin atteratur Coelum till the Heavens be worn away not annihilated Worn like an old Garment Psal 102. Man is the little world and as his Cloaths cover him so the Heavens cover the great world Tegit omnia Coelum Hence Ovid. when we Travel Lucretius tells us We change the cloathing of Heaven (w) Coelimutamus amictum Conformable to this is even the Septuagint in this of Job which renders it Till the Heavens be * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 No more be sow'd together unsow'd How has God cloath'd the Macrocosme as we the Microcosme with the best Cloaths on the outside We all at great Solemnities contrive to habit our selves after the newest fashion Lo then shall Christ appear in Solemn Triumph Lo then shall be the Marriage of the Lamb and then the world shall change its fashion too The fashion of this world passes away (x) 1 Cor. 7.31 When Sunday comes 't is generally entertain'd with Citizens best Cloaths Lo then the Sabbath of the Saints shall come then the Lords day the day of the Sun of Righteousness and then the Vniverse shall be aray'd in cleaner and more splendid Vestments Now Job's shall be no more is St Peter's shall pass away whil'st the Elements melt for fervent heat (y) 2 Pet. 3.10 Now whatsoever melts melts not to nothing but into substance of a purer nature so likewise to pass away is not to cease to be but to be vary'd in its place or properties Heaven and Earth shall pass away sayes our Saviour and there shall be new Heavens and a new Earth sayes St Peter (z) 2 Pet. 3.13 Both these are united Rev. 21.5 Behold I make all things new Now to make all things new is not to make all things nothing no more than mending is destroying To be no more than is to pass into new and 't is not needless to observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to change is render'd Psal 90.9 by passing away or passing over from whence the world is stil'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a change or passing over But you may ask What change is this 'T is not a change of substance but of accidents Heavens shall not absolutely cease to be but to be as they are so also the Elements All compound Beings except mans Body which must subsist with the Soul shall lay aside their Essence Birds and Beasts and Fish so likewise Trees and Plants which owe their Beings to their Compositions shall bid farewell to Nature when every Element shall challenge from them what each contributed to their composure Earth shall retreat to Earth Water to Water and whatsoever Fire or Air bestow'd for ever shall recede into its native properties But for more simple and unblended Natures their change shall be but a refining Some (a) Greg. Bed Gloss have conceiv'd indeed That Fire and Water should both be totally consum'd whil'st Earth and Air should be no more than mended But this the rest reject Aquinas (b) Aquin. in 2 Pet. 3. thinking that Fire and Water should but lose their heat and cold But that were neither to be Fire nor Water But that Lorinus candidly expounds him That by their losing heat and cold he means that heat and cold should be restrain'd from acting As is the change with the Elements so with the Heavens the variation's not of things but qualities Aristotle pronounced Heaven incorruptible and so it is indeed as to its fitness for duration which the Schools call its internals but not as to its power abstracted from divine disposure * Ab intrirseco Coelos esse incorruptibtl●s communis Scholasticorum est opinio i. e. secundum sabstantiam aptitudinem non dispositionem divinam actum Lo● in Psal 102.19 for whatsoe're at first results from nothing by the same vertue may relapse into nothing or as the cause of its first being pleases be vary'd from its present being Therefore THOV shalt change them (c) Psal 102.26 By which change sayes Lorinus (d) De sola nonnulla renovatione per vacationem à mo●u actu ministerio in res sublunares hominemque vitam ducentem mortalem Ibid. is meant some kind of renewing by a vacation from Motion and Action and influence on Sublunaries and on Man leading a mortal life And thus being alter'd they will better suit with the condition of renew'd Mankind In which St Austin tells us That at the general Conflagration those qualities of the corruptible Elements which agreed well enough with our corruptible Bodies shall utterly perish by Combustion And the same substance shall by miraculous change acquire qualities convenient for immortal Bodies to the end that the world being renewed for the better may the better suit with men renew'd for the better in their flesh (e) Conflagratione

shall be no more When once our drowsie temples are bound up with Deaths swarthy Night-cloaths Farewell to Spring which is our growth in grace Farewell to Summer and fruits meet for repentance Farewell to Sunshine being the light of grace And Farewell showres the droppings of the Sanctuary For man lieth down and riseth not till the Heavens be no more c. II. 'T is then a long Sleep Till the Heavens be no more A time of tedious distance for ought we know But yet how near soever if we reflect on those who went before us how much soever Death resembled Sleep in quality 't is much beyond it in the quantity The grand distinction of these sleeps consists in their duration A Sand participates the essential properties of Earth But ah when their dimensions come in competition that nature of the Earth which the Sand possesses is but enough to priviledge it from being nothing So Sleep though constituted of the calm and gentle qualities of Death when we peruse them in their just extent appears in the comparison to have but so much ease as does but just exempt it from being labour Here we soon sleep and strait as quickly wake Our lives are but successive and short fits of darkness and of light And if the night protract itself beyond our slumbers how restless grow we tortur'd with repose and making our ease our anguish But Bodies once asleep beneath the Coverlets of Turfs find not themselves so hasty to be stirring We shall remove no Curtains with our hands nor with our eyes seek day-light in a Window nor with our vain enquiries look for glimmerings in the East No no we shall not hunt for day till we shall miss the Heavens from which it us'd to start We now lay not our selves to sleep until our selves or servants those Deputy selves have put out the Candle but being laid down in Death we shall not wake till he that never sleeps puts out the Sun For the Sun shall be turn'd into darkness (n) Joel 2.31 and be no more our light (o) Isa 60.19 The Sun and Darkness shall at once forsake us nor shall the one I mean Death withdraw its drowsie shades till the other wraps his Sun-beams up in Sables and instead of bidding Good-Morrow like a Bridegroom * Psal 19.5 shall bid Good-Night like a Mourner But as soundly as we shall sleep in Body so surely was Lactantius in a Dream who with the other Chiliasts would humble Christs celestial Sovereignty into an earthly Throne to be erected at Jerusalem and be establish'd for 1000 years for which space also he presum'd the Martyrs should be empowred with sublunary dominion and enjoy pleasures equally terrestrial with their jurisdiction Now the foundation of this phantastick building they lay upon a ground which will not bear it they instance in Rev. 20. and from these expressions The Devil is bound for a thousand years ver 2. And the Souls of the Witnesses or Martyrs liv'd and reign'd with Christ for a thousand years ver 4. They conclude That Satan shall literally and temporally be bound and the Martyrs temporally rule And lest we should conceive they understood this their Supremacy to be only in Spirit they not only insist upon ver 4. where 't is said The Souls of the Witnesses liv'd and reign'd But introduce the fifth verse where 't is said The rest of the dead lived not again till the thousand years were finish'd † i. e. Those that are dead in Body and in Gra●e shall have no Resurrection at all till all things are accomplished and then they shall arise to a second Death But these that had part in the first Resurrection i. e. from Sin the second Death which is of Soul and Body shall have n● power ●…n From hence concluding That the Martyrs Souls should all this while be reunited to their Bodies which only can be suppos'd to live again * For the Soul lives not again but continues to live And lest Error should be too narrow to expatiate in their Fancies rove yet further and recur to 2 Pet. 3.8 where one day is said to be with God as a thousand years and a thousand years as one day Inferring hence That the Worlds Glass shall be 7000 years in running out in proportion to the seven dayes which make up every Week and since the seventh day had a Prescription of Repose and Piety the six preceding being lights to guide men into toyle and sweat they fancy the last thousand years must supply the room of a continued Sabbath to the Saints after the first 6000 years being spent in industry and expectation But this opinion does directly thwart that Text (p) Matth. 24.36 But of that day and hour knoweth no man no not the Angels c. And the other opinion contradicts that other Text (q) John 18.36 My Kingdom is not of this world But both oppose our present Text which sayes Man i. e. all Mankind except those which rose with Christ to attend him their first-fruits and to whom they limit not their fancy'd Empire awakes not till the Heavens be no more Yet even St Austin (r) Nam etiam nos haec epinati fuimus aliquando Aug. de Civ Dei lib. 20. ch 7. once indulg'd this misconception although with an opinion more refin'd and which alotted not such carnal pleasures to this dominion of the Saints as other Patrons of this Error did But on review and better thoughts he tells us That by a thousand years being a perfect number is meant the latter Age begun by the Messias in the fulness of time in which the Devil is bound i. e. he does not with his old more boundless power detain the world in Error and enjoy his former usurpation of Souls (s) Aut certe mille annos pro omnibus an●…s hujus seculi posuit ut perf●cto numero notaretur ipsa temporis plenitudo Aug. ibid. But for the Saints although their Bodies should remain the slaves of Sepulchres those only excepted which arose with Christ yet should their spirits reign with Christ in Heaven * Quamvis ergo cum su●… dum jam tamen corum animae regnant cum illo Idem ibidem And this exactly squares with that My Kingdom is not of this world not but that Bodies too shall partake his triumphs but that will be not till the Heavens be no more III. Why then the Heavens shall be no more For should they still continue as they are and should man ne're revive whil'st they continue so how could his Death be term'd a Sleep to which no waking ever should succeed The Heavens now are like an open Book full of strange Characters which men consult how wisely let their effects determine to be inform'd when great mens Lives shall be no more when Kingdoms and when States shall be no more when publick Blessings and when publick Curses shall be no more But there will be a