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Proserpine is TAIDD "D, peri sephuna, riposparn, hidden fruit, covered seed. Who gener rally dies a virgin, if her head be not cut off every year by time. Blackwell.
Horus, who was supposed to be the son of Osiris and Isis, i.e. the Sun and Moon, evidently takes his name from 748, our, the light; and Ougaros, Calum, manifestly comes from the same, as being the region of light.
Belenus, one of the names of Apollo, is derived from sa, Bel, the contraction of sya, one of the names of the Sun, as Maios comes from S, el..
Auprès des villes d'Egypte étoit un lieu consacré pour être la sépulture commune. La sépulture étoit, suivant le recit de Diodore de Sicile, · au delà d'un lac, nommé Achéruse; de ogns, acheri, après, et de wx, l'homme, vient W'H'INN, ultima hominis, le dernier l'état de l'homme, ou plutôt ce qui suit la mort de l'homme. · On dit aussi moos, acheron, postremum, conditio ultima. — Le mort étoit apporté sur le bord du lac, au pied d'un tribunal composé de plusieurs juges, qui informoient de sa vie et meurs. S'il n'avoient pas paie ses dettes, on livroit son corps à ses créanciers, pour obliger ceux de sa famille à le retirer de leur mains, en se cottisant pour faire la somme due. S'il n'avoit pas été fidèle aux loix, le corps demeuroit priver de sépulture, et apparemment étoit jetté dans une espèce de voierie, ou de fosse, qu'on nommoit le tartare. Ce mot peut venir du Chald. non, tarah, en doublant. - Sur le bord du lac étoit un batelier sevère et incorruptible, qui recevoit le corps mort dans sa barque par l'ordre exprès des juges, et jamais autrement. Les rois d'Egypte eux-mêmes étoient traités avec une égale rigueur, et n'étoient pas admis dans la barque sans le permission des juges, qui les privoient quelquefois de la sépulture. Le batelier conduisoit le corps au delà de lac dans une plaine embellie de prairies, de ruisseaux, de bosquets, et de tous les agrémens champêtres. Ce lieu se nomment Elisout, nisso, ou les champs Elisées; . c'est à dire, pleine satisfaction, séjour de repos. A l'éntrée de ce séjour étoit une figure de chien à trois gueules, que l'on nommoit Cerbère. Tout le cérémonie finissoit par jetter trois fois du sable sur l'ouverture du caveau où l'on avoit enfermé le cadavre, et à lui dire autant de fois, adieu. Tous ces termes et ces pratiques ont été copies presque par tout, étoient autant d'instructions adressées au peuple. On lui faisent entendre par toutes ces cérémonies, comme par autant de discours ou de symboles très significatifs, que la mort étoit suivé du compte qu'il falloit rendre de notre vie à un tribunal .. inexorable. Mais que ce, qui étoit à redouter pour les méchans, n'étoit pour l'homme juste qu'un passage à un état plus doux. C'est pourquoi la mort étoit appelée la délivrance, noibo, pelouta. La barque de transport se nommoit la tranquillité, na, tranquillitas; d'où vient Bugos, la barque de Charon, parcequ'elle ne transportoient que les justes; et, au contraire, le batelier, qui refusoit sans quartier ceux que les juges n'avoient pas absous, se nommoit 1197, Charon, la colère. Pour exprimer les trois cris
qu'ils avoient poussés sur la fosse de leur ami, suivant l'usage qui n'accordoit.cet · honneur qu'aux gens de bien, ils donnoient trois têtes, ou trois gosiers, à la figure de
-chien, ou Cerbère. Le sens de ce symbole n'est plus équivoque, dès qu'on entroduit le nom rap, ceri, ou cri, qui a le même sens dans notre langue, et 73, le caveau, la fosse'; 237p, cerber, les cris de la fosse. L'Hist. du Ciel...
The prejudices of EDUCATION are the great stuinbling-block to a modern free thinker, (Lord Shaftsbury). It still runs in his head that all mankind are born to dispute on all subjects: let, therefore, this minute philosopher reflect, first, that a prejudice doth not imply, as is generally supposed, the falsehood of the opinion instilled, but only that it is taken up and held without its proper evidence. Thus a child may be prejudiced in favour of truth or falsehood, and in him neither the one nor the other can properly be called more than an opinion. Farther the human mind cannot remain in a state of indifference with regard either to opinion or practice. And, if rational habits and opinions be not infused, in order to anticipate absurdities, absurdities will rise and anticipate all rational habits and opinions. Brown on Characteristics.
Rousseau has carried this idea of Lord Shaftsbury's to an extent destructive to all religion and morality.
The forEST-LAWS were a great source of oppression. The king possessed sixtyeight forests, thirteen chases, and seven hundred and eighty-one parks, in different parts of England; and, considering the extreme passion of the English and Normans for hunting, those were so many snares laid for the people, by which they were allured into trespasses and brought within the reach of arbitrary and rigorous laws. Hume's Hist. vol. 2, 136.
In the tenth of Henry VI. laws were enacted limiting the votes of FREEHOLDERS to such as possessed forty shillings a year in land, free from all burden, within the county. This sum was equivalent to near twenty pounds a year of our present money, and it were to be wished that the spirit, as well as letter, of this law had been maintained. The preamble of the statute is remarkable: “ Whereas, the election of knights have of late, in many counties of England, been made by outrageous and excessive numbers of people, many of them of small substance and value, yet pretending to a right equal to the best knights and esquires ; whereby manslaughters, riots, batteries, and divisions among the gentlemen and other people of the same counties, shall very likely rise and be, unless due remedy be provided in this behalf, &c.” Hume's Hist. vol 3, 213.
Zaca, or FoE, the great Indian philosopher, was born in the year before Christ 1007, which was 1531 years after Fohi, the first Chinese emperor, began his reign. · Fue introduced the sect of Bonzees, and taught the worship of idols, and the doctrine of transmigration of souls, and was worshipped as, the principal god among the.
Indians. The idolatrous religion and worship of Foe is at the bottom-mere atheism ; for, it is the grand principle of his disciples, which Foe declared at his death, that, after this life, there is no existence. Jackson's Chronol. vol. ii. p. 475.
Though we be justified at first by FAITH WITHOUT WORKS preceding, (of which St Paul speaks,) yet, faith, without good works following it, will not finally justify and save us ; (and this is what St James affirms ;) nay, indeed, that faith, which does not bring forth the fruits of a good life, was never a true, and living, and perfect, faith, but pretended, and dead, and imperfect, and therefore can justify no man; and he that only hath such a faith does but make an empty and ineffectual profession, but is really destitute of the true faith of the Gospel. And this is agreeable to that explication which was given by our first reformers here in England, of the nature of justifying faith : " that it is not a mere persuasion of the truths of natural and revealed religion, but such a belief as begetş a submission to the will of God, and hath hope, love, and obedience to God's commandments, joined to it. That this is the faith, which in baptism is professed, from which Christians are called the faithful, and that, in those Scriptures where it is said we are justified by faith, we may not think that we be justified by faith, as it is a separate virtue from hope and charity, the fear of God and repentance, but by it is meant faith, neither only nor alone, but with the aforesaid virtues, containing an engagement of obedience to the whole doctrine and religion of Christ. And that, although all that are justified must of necessity' have charity as well as faith, yet neither faith nor charity are the worthiness and merit of our justifieation, but that is to be ascribed only to our Saviour, Christ, who was offered upon the cross for our sins and rose again for our justification.” As may be seen more at large in a treatise published at the beginning of the reformation upon this and some other points. Tillotson's Serm. yol. 2, p. 26.
And, where the Scripture speaks of justification by faith, it speaks of faith, as it takes in the whole of Christian religion and of no other; not of a bare appropriation of the grace and mercy of the Gospel; that is, in plain English, this is not justifying faith, to believe that I am pardoned and justified, nor to have a firm assurance of this. For, if we be justified by faith; we must believe before we can be justified ; but, if this be justifying faith, to believe, or be assured, we are justified, we must be justified before we believe, or, else, when we believe that we are justified, we must believe that which is not true. Nor is this justifying faith to lay hold of the righteousness and merits of Christ for the pardon of our sins; that is, to trust and confide only in that as: the meritorious cause of our pardon. For, though this be part of the notion of justifying faith, it is not all; though this be one of the terms or conditions upon which we are justified, yet it is not the whole and entire condition; which, besides this, takes in an assent to the whole Gospel, repentance from dead works, and obedience to all the prce cepts of the Gospel. Tillotson's Serm..vol. i. p. 308..
St Augustin himself, (vhose supposed patronage stands them in so much stead upon other occasions,) hath often affirmed, that divers have had given them that faith, that charity, that justification, wherein, if they had died, they should have been saved, who yet were not saved. According to St Augustin's judgement, therefore, no man could know that he should be saved, (his salvation depending upon perseverance, which, in his opinion, not being given to all, must, as to our knowledge, whatever it might be in respect to God's decree, be contingent and uncertain,) it follows, I say, upon his suppositions ; yea, he expressly affirms it. “ Itaque utrum quisque hoc perseverantiæ munus acceperit, quandiu hanc vitam ducit, incertum est; nec sibi quisque ita notus est, ut sit de şuâ crastinâ conversatione securus." Aug. Ep. 121, ad Probam. — “ In hoc mundo, et in hac vita, nulla anima possit esse secura.” Ibid. Wherefore, St Augustin could not be assured of his own salvation. Barrow, vol. ii. p. 51. * Tout homme qui vit moralement bien, conformément aux régles de l'Evangile, peut avoir une confiance raisonnable qu'il a la grace et qu'il est dans la voie du salut, mais non une parfaite certitude et une assurance infallible. Je ne me reproche rien, disoit St Paul, i Cor. iv. 4, mais je ne suis pas justifié par cela. Prétendre que la rémission des péchés depende de cette certitude, c'est la faire consistre dans une présomption criminelle, puisque, tant que l'homme est en vie, il peut déchoir de la justice; et, que les plus justes, d'ailleurs, ne sont pas exempts de fautes. C'est donc avec raison que le Concile de Trent a condamné cette prétendue certitude de la justice comme une erreur, non pour ôter une raisonnable confiance, mais pour ne l'établir que sur la miséricorde de Dieu, et non sur une assurance présomptueuse que le sentiment de notre foiblesse et l'expérience de nos chutes et de nos fautes rendent incompatible avec l'humilité. Courayer in Sleidan, tom ii. p. 328.
There is another notion of faith, which is this; that faith is not an assent to propositions of any kind, but a recumbency, leaning, resting, rolling upon, adherency to, the person of Christ, or an apprehending and applying to ourselves the righteousness of Christ. But these new phrases (for such they are) were not known to antient Christians, nor delivered either in terms or sense in Scripture; for, the places alleged in favour of them by Ames, one of the first broachers of them, do not, as might easily be shewed, import any such thing, (but are strangely misapplied,) do much obscure the nature of this great duty, and make the state of things in the Gospel more difficult and dark than it truly is, and thereby seem to be of bad consequence, being apt to beget in people both dangerous presumptions and sad perplexities. Barrow, vol. ii. p. 52, 53.
Faith, in the Redeemer alone, justifieth; or, in other words, is the sole condition of recovering the possession of what we lost by Adam. Man, from his creation to his entrance into paradise, was subject to the law of natural religion only. From thenceforth, to his expulsion from paradise, revealed religion, superinduced to the natural, was to be his guide; whereby, to God's favour, (the sanction of natural religion,) was added immortality, (the sanction of the revealed,) not on condition of his .
observance of moral duties, for that was the condition of God's favour, under natural - religion, but on condition of his obedience to a positive command. But are good works, therefore, of no use in the Christian system? So far from that impiety, good works are seen, by this explanation, to be of the greatest avail, as they render men the only capable subjects of this justification, which faith alone procures. This is the true use and value of works with regard to faith, and greater cannot be conceived. Hence it appears, that justifying faith is so far from excluding good works, that it necessarily requires them. But how? Not as sharing in that justification, but as procuring for us a title to God's favour in general, they become the qualification of that inestimable reward, revealed by the Gospel to be obtained by faith alone, Warburton's Div. Legat. vol. iii. 4to, p. 688, 689.
The justification by faith, which St Paul speaks of generally in his epistle to the Romans, is the first justification, or that according to which God pardoned the past sins of the heathen world, for which he might have destroyed them, and upon their faith admitted them into the kingdom and covenant of grace. The justification by works, which $t James speaks of, is the full and final justification, which is consequent to faith, and to which works are absolutely necessary. Taylor on Rom..
Græci præsertim ea FESTORUM farragine annum impleverant, quasi genus humanum ad ludum potius quam laborem natum crederent, et festa Gențilium, ut Philo observat, mera erant intemperantiæ exercitia, insipientiæ meditationes, studia turpitudinis, honestatis pernicies," nocturnæ excitationes ad cupiditates inexplebiles, &c. Spencer, toin. ii. p. 708.
· Nihil apud aliquos pervulgatius est, quam PATRES, ut in aliis, ita secum hac parte plurimum pugnare, quippe qui libertatem arbitrii uno ore prædicent, et tamen alias contendant, hominem auxilio Dei ad actus singulos indigere. Sed quod imprimis usul, venire solet, quoties ex contrariis erroribus sic uni oppugnando intentus est animus, ut de altero sollicitus sit parum. Hoc etiam patribus illis obtigisse dici potest. Nempe cum libertatem arbitrii tuerentur, vix gratiæ meminerunt: cum res exigeret, ut gratia defenderetur, vix. docere curarunt, quid cum et sub gratiâ liberum posset arbitriem. Voss. Hist. Pelag. lib. iii. p. 1. Thes. 2.
Namn seinper hoc ccclesia Catholicæ judicium fuit cum gratia, sed sub gratia tamen conspirare amice arbitrii libertatem. Ut B. Augustinus scite dicebat, “Si non est Dei gratia, quomodo salvat mundum? et si non est liberum arbitrium, quomodo judicat mundum? Nihilominus rullis prope temporibus defuere, qui hanc ecclesiæ doctrinam in dubium vocarent, ac vel gratiam sic prædicarent, ut liberum tollerent arbitrium; vel sic arbitrii libertatem urgerent, ut inimici fierent gratiæ. Ab utris eorum magis