C H A Epifide to the TlsefJ"alonians. V n X.13. 321 with Chrift, is e heft of all; Inch d ref; fro,,, their labours, c.7'1;1 z ;: andtheir worlesfollow them. Thus thinke, as S. Cyprian ad- d xqi 14.13. uifed, Defiderari eos deb. non plangi; necaccipiendas ere hie arras veftes, quando illi ibi inflrumenta alba ianr [unr- pferunt. .Secondly, That argument which with Ephe[ians in a. like cafe prevailed , why (hould it not (way wich vs ? e The will ofthe Lord bee fulfilled. Let vs not make fuch zI,14. Idolsofourfelues, or ours, as for their deaths, fo com- fortable, to grow difcontented at the Lords appoint- ments. Thirdly, And if that Heathen could fay, premittimtts, 3. non asnittinnts1: Why thinke nor C. hriftians much more, Seneca: They lofe not their friends, but fend them before ? Thus of the Inainematter in the Text. In our pafl lge , let vs notice the Epithete giuen toy the death of Gods Saints ; they dye not, but fleepe 5 their death is a fleepe. Vfuall in Scriptures. See John 11. Act. 7. What is it of Man that fleepeth ? Some Heretiques made queftion, and at length refolued, the fèparate routes call into a dead fleepe, to remaine without afïion till the generali Refurrefhion; which if they would limit to the organicall actions of the Soule, that without commerce with the body, cannot bee exercifed ; the ftrife were en- ded. But Experience hath taught vs, the Soule bath her immateriali alts, which without bodily organs Thee is enabled to exercife. Firfi, wee fee kin the flreighteft tie ofthe Senfes, by Sleepe, Thinking,Meditating, Difcour- fing. Secondly, yea the moll perfect anions of the mind are,what time it bath leaf commerce with the body. In f Extafies, Paul had his greateft Reuelations ; and John in f zcar,tz, ;.4; his grauifbmentlaw his moil heauenly Vifions. Thirdly, gReuc &zr.zo. perhaps alit) that hp/ace of John implyes , that fèparate h óteuel.;.zs. Soules haue their imployment in lauding and Arai ling God and the Lambe. Y Limit
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