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<DATE>2009-06-29</DATE>
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<NAME>Lauren Proux</NAME>
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<DIV1 TYPE="title page">
<PB REF="1">
<PB REF="1" MS="y">
<P>A SERMON OR The Survey of Man.</P>
<P>Taken by <HI>J. B.</HI></P>
<P>As it was Delivered at his Fathers Funeral, <HI>September</HI> 4^t^h^. 1638.</P>
<Q><L>&V;t tibi Mors foelix contingat, vivere di&s;ce.</L>
<L>&V;t foelix po&s;&s;is vivere, di&s;ce mori.</L>
<BIBL><HI>Cael. Calcagninus.</HI></BIBL></Q>
<P><HI>LONDON,</HI> Printed in the Year, M.DC.LII.</P>
</DIV1>
</FRONT>
<BODY>
<DIV1 TYPE="apology">
<PB REF="2">
<PB N="1" REF="2">
<HEAD>THE APOLOGIE.</HEAD>
<HEAD TYPE="sub"><HI>Hearken, O people, as fellow-feeling members: and look not but with moistned Eyes on my Complaints.</HI></HEAD>
<P>_THe Lord hath filled my Cup full, even to the brim; yea, it doth overflow: but wo, and alas, it is with afflictions! Did not the&s;e<NOTE N="*" PLACE="marg">The &s;mall Pox.</NOTE> Tokens of Gods wrath, that here you &s;ee to be fixed on my Face, portend the evils for to come, (ju&s;t puni&s;h|ments for &s;in) at once to be bereft of both my neere&s;t Friends? When <HI>Epaphroditus</HI> e&s;caped death, <HI>God was mercifull unto me,</HI> &s;aid <HI>Paul, le&s;t I &s;hould have &s;orrow upon &s;orrow:</HI><NOTE PLACE="marg">Phil. 2.17.</NOTE> I have e&s;caped death; God be merciful unto me, that have &s;orrows upon &s;or|row; not one or two, but an heap of &s;orrows. <HI>The &s;orrows of Death have compa&s;&s;ed me about on every &s;ide,</HI> may &s;ay now, as once &s;aid<NOTE PLACE="marg">P&s;al. 18.3.</NOTE> <HI>David:</HI> I meet with them at every turn; on my right hand, and on my left hand too: Here, on this, we have the&s;e my Fathers Corps, &s;ad &s;pectacle of Mortality, pre&s;ent be|fore our eyes: There, on that, we may &s;oon behold the place where &s;he, good Woman, dear Mother,<NOTE N="*" PLACE="marg">Twenty dayes before.</NOTE> lately has been in|terred. And which way now &s;hould I turn my &s;elf? no place can be free from Grief, I have no &s;anctuary to fly unto; how then &s;hould the Pulpit &s;helter me? In this perplexity you may perhaps expect to &s;ee a flood of Tears di&s;tilling from my blub|bering eyes: yet how &s;hould I weep at all? when you know that where the water &s;tands it is the deepe&s;t; great<NOTE N="*" PLACE="marg">Parva lo|quuntur curae, ingentes stupent</NOTE> &s;orrows &s;trike dumb; and the le&s;&s;e the &s;ound is of our grief, the greater is the &s;en&s;e thereof. In this perplexity, you may perhaps expect
<PB N="2" REF="3">
to hear more &s;ighs and &s;obs, then words to i&s;&s;ue through my mouth: yet how &s;hould I be &s;ilent, when the dead &s;hall bid me &s;peak. Then blame not (I pray, my brethren) though I pre&s;ume to take this heavy task upon me; and think not that I &s;oar to high above my Sphear, beeing thus deeply plunged in this Gulf of mi&s;ery: but rather be&s;eech Almighty God to enable me in the performance of this my la&s;t duty, which I owe to my Fathers Will; and that my Pa&s;&s;ion may be over|ruled by Patience, which will be&s;t manife&s;t my &s;elf to be the true Son of this my decea&s;ed Parent, who here remains a lively pattern of Patience unto us, and <HI>Job</HI> was a pattern of Patience unto him, that even in the mid&s;t of his afflictions offended not with his tongue: only perchance he did (like <HI>Job</HI>) bewail the e&s;tate of our humane mi&s;ery: and therefore out of the com|plaints of <HI>Job,</HI> I &s;hall now derive the grounds of my pre&s;ent Di&s;cour&s;e, as it is written in his fourteenth Chapter, and the tenth Ver&s;e. <HI>Job</HI> the 14^t^h and the 10^t^h it is thus written. <HI>Man dyeth, and wa&s;teth away: Yea, man yieldeth up the Gho&s;t: and where is he?</HI> The latter part of the Ver&s;e: <HI>Man yieldeth up the Gho&s;t: and where is he?</HI></P>
</DIV1>
<DIV1 TYPE="prologue">
<HEAD>THE PROLOGUE.</HEAD>
<EPIGRAPH>
<Q><BIBL><HI>Job 14.10.</HI></BIBL>
<P><NOTE PLACE="marg">Text.</NOTE>Man giveth up the Gho&s;t: and where is he?</P></Q>
</EPIGRAPH>
<P><HI>BO&s;rah,</HI> a City on this &s;ide <HI>Jordan,</HI> the Metropolis of <HI>Idumea,</HI> was the Birth-place of mo&s;t patient <HI>Job,</HI> born not long before the dayes of <HI>Mo&s;es,</HI><NOTE PLACE="marg">Johan. Bol|dung.</NOTE> &s;ince the Creation 2270. The fift or &s;ixt in de&s;cent from <HI>E&s;au: Zerah</HI> was his Father, and him&s;elf called <HI>Jobab,</HI> at <HI>Gen.</HI> 36. No le&s;s then a Duke by birth; being Heir apparent and Lord Controuler of his Fathers Fa|mily. One of great Hopes even from his Infancie: and grown up unto riper years, he begins to look about the World, tra|velling a little Northward towards the land of <HI>Huz,</HI><NOTE PLACE="marg">Job 1. Ver. 1.</NOTE> the con|fines of his Native Soil: where his pre&s;ent conver&s;ation doth
<PB N="3" REF="3">
&s;oon expre&s;s the goodne&s;s of his di&s;po&s;ition, to be both tem|perate and wi&s;e, ju&s;t, perfect, and upright in all things. This it is that won the hearts of the common people, and their King <HI>Bela</HI> is no &s;ooner dead, but they &s;et him in his Regal Throne: where he &s;oon became the mo&s;t renowned Potentate of all the Ea&s;t: for the name of <HI>Job</HI> was exceeding famous, together with his wealth: nothing was wanting to advance his happine&s;s. But &s;tay a little, and &s;ee the Vanity of our frail nature, even in its be&s;t condition. <HI>Job</HI> all this while is thus pro|&s;perous, but to be made the more unhappy: he is now climb'd up to the height of Fortunes wheel; and at the next turn his fall will be but the greater. What though God had placed him above the reach of humane malice? yet his uprightne&s;s &s;hall never want a Devil, as long as hell can yield him one. <HI>Sathan</HI> now is become his Calumniator, and &s;aid unto the Lord;<NOTE PLACE="marg">Ver&s;e 9.</NOTE> <HI>Doth Job &s;erve God for nought? only de&s;troy his wealth and &s;ub&s;tance; then he will cur&s;e thee to thy face.</HI> On this fal&s;e &s;ugge&s;tion,<NOTE PLACE="marg">11.</NOTE> the Lord lets the Devil loo&s;e: who begins with his a&s;&s;es and his oxen, which he cau&s;ed the <HI>Sabeans</HI> to &s;teal away;<NOTE PLACE="marg">15.</NOTE> and left but one &s;ervant alive to bring the newes: next, fire from Heaven con&s;umed his &s;heep: then the <HI>Chaldeans</HI> fell upon his camels:<NOTE PLACE="marg">16.</NOTE> la&s;t of all,<NOTE PLACE="marg">19.</NOTE> he lo&s;t his Children by the downfall of their fea&s;ting-hou&s;e: and &s;till (as the Devil would have it) to augment their grief, one only e&s;caped to bring the newes.<NOTE PLACE="marg">20.</NOTE> Notwith&s;tanding all this <HI>Job</HI> was &s;till upright, he fell upon his face and wor&s;hip|ped. Hereupon <HI>Sathan</HI> reneweth his &s;uit unto the Lord,<NOTE PLACE="marg">Chap. 2.</NOTE> and gets a larger commi&s;&s;ion,<NOTE PLACE="marg">Ver&s;e 4.</NOTE> even to tempt <HI>Job</HI> in his proper per|&s;on; then he &s;mote him with boils and blanes in every part,<NOTE PLACE="marg">6.</NOTE> no place was left to re&s;t him on; all &s;ick from top to toe;<NOTE PLACE="marg">7.</NOTE> as many di&s;ea&s;es as members in his body. The mo&s;t general was the wor&s;t of ulcers: hence i&s;&s;ued worms and &s;treams of cor|rupted Humors, whereunto is joyned a<NOTE N="*" PLACE="marg">&V;t &s;crip&s;it Galenus.</NOTE> fle&s;h-con&s;uming le|pro&s;ie. He had the Quin&s;ie in his neck and throat: di&s;ea&s;es of the joynts and gout: <HI>morbus pedicularis:</HI> the Dy&s;enterie or bloody flix: Colick, and torments of the<NOTE N="*" PLACE="marg">Chap. 39.</NOTE> Reins:<NOTE N="*" PLACE="marg">16.</NOTE> A&s;tma,<NOTE PLACE="marg">Difficulty of breathing. Chap. 19.17.</NOTE> and the Hectick Feaver: Pluri&s;ie and a frightful &s;leep: Sore eyes and Head-ache: and a whole di&s;ea&s;ed bodie: all inflamed
<PB N="4" REF="4">
by the inward heat of a pe&s;tilent and biting humor: The dung|hill is now become his Throne, and he that not long before did abound in &s;ilks,<NOTE PLACE="marg">Chap. 2.8.</NOTE> for want of linen and &s;ound nails, doth &s;crape his &s;cabs with a broken Pot&s;heard. Oh the exceeding mi&s;ery of a man that had a Kingdom at command, yet now is ready to fami&s;h for want of bread! He had not a mor&s;el for his belly, before his<NOTE N="1" PLACE="marg"><HI>Ba&s;il. (Chry&s;. Olymp.) Jobi</HI> uxorem ad &s;uam virique vitam &s;u&s;ten|tendam o&s;tia|tim mendi|ca&s;&s;e.</NOTE> Wife (from door to door) had begged it: who (<NOTE N="2" PLACE="marg"><HI>Tempore multo tran&s;|acto,</HI> as it is in the Septuagint.</NOTE> after his fifteen<NOTE N="3" PLACE="marg"><HI>If Theodo|ret &s;peak true.</HI> Chap. 3. ver&s;. 1.3, &amp;c.</NOTE> years continuance in this calamity) &s;aid unto him; <HI>Doe&s;t thou &s;till retain thine integrity? cur&s;e God, and dye.</HI> Lo here the malice of the Devil, which had left him no|thing but his Wife and Tongue, that with the latter he might bla&s;pheme the Lord, and the former might &s;erve as an in&s;tru|ment for to tempt him to it. Notwith&s;tanding this <HI>Job</HI> did not &s;in. But although he did not cur&s;e his God, yet he did his birth|day in his third Chapter: neither blame him for it, for the angui&s;h of his &s;oul was exceeding great, that at length bur&s;t forth into this (or the like) mo&s;t doleful exclamation.</P>
<P>Ah me mo&s;t mi&s;erable! let that night be never had in re|membrance, when it was &s;aid, a man childe is conceived. Cur|&s;ed be that day with darkne&s;&s;e wherein I was born: let not God regard it from above, that the clouds may cover it as a Canopy with blackne&s;s to make it terrible: let not the Sun&s;hine come neer it; no, not &s;o much as the twilight of the le&s;&s;er &s;tars, be|cau&s;e it hid not the&s;e grievous &s;orrows from my weeping eyes. Alas; why dyed I not before I &s;aw my being? Better it had been for me to have peri&s;hed in the Haven, then thus to have lanched forth into this &s;ea of troubles. O that I had been buri|ed before I was born; and my Mothers Womb would have proved my Tomb; then &s;hould I &s;leep at quiet, and have been at re&s;t: but now my dayes are lengthened to encrea&s;e my &s;or|row. Deliver me, O God, out of this di&s;tre&s;s: O &s;pare me a little before I go hence,<NOTE PLACE="marg">Chap. 14.7.</NOTE> and be no more &s;een. For there is hope of a tree,<NOTE PLACE="marg">8.</NOTE> although the &s;preading top thereof be lopt, and the whole bulk cut down; yet it will &s;pring again, and not cea&s;e to &s;end forth his tender Branch:<NOTE PLACE="marg">9.</NOTE> yea, though the root wax old and die, yet by the &s;ent of moi&s;tning water, it will bud again, and flouri&s;h like a new &s;et plant. <HI>But we must needs die,
<PB N="5" REF="4">
and are as water &s;pilt upon the ground,<NOTE PLACE="marg">2 Sam. 14.14.</NOTE> which cannot be gathered up again. A man dieth and wa&s;teth away: yea, a man giveth up the Gho&s;t, and where is he?</HI></P>
<Q>Man giveth up the Gho&s;t: and where is he?<NOTE PLACE="marg">Text.</NOTE></Q>
<P>The&s;e words will bear a double con&s;ideration.<NOTE PLACE="marg">Divi&s;ion.</NOTE></P>
<P>One is Relative:<NOTE PLACE="marg">1. Relative.</NOTE> and &s;o they have dependance on the three precedent ver&s;es of this Chapter: and thus my Text were a piece of <HI>Jobs</HI> compari&s;on, &s;etting forth the di&s;tre&s;&s;ed e&s;tate of a dying man, by the new and hopeful growth of an old con|&s;uming tree. But this is not that which now I intend to follow.</P>
<P>The other is Ab&s;olute:<NOTE PLACE="marg">2. Ab&s;olute.</NOTE> and (in this re&s;pect) if you will be plea&s;ed (with me) to look upon the words, at the fir&s;t view,<NOTE PLACE="marg">1. Affirmative Propo&s;ition.</NOTE> you may behold, Fir&s;t an affirmative Propo&s;ition. <HI>Man yieldeth up the Gho&s;t.</HI></P>
<P>Secondly, words of Con&s;equence,<NOTE PLACE="marg">2. Inference.</NOTE> or a &s;leight Inference by way of Que&s;tioning or Quere: <HI>where is he!</HI></P>
<P><LIST>
<ITEM>In the Propo&s;i|tion you have
<LIST>
<ITEM>1. The Subject, <HI>Man.</HI></ITEM>
<ITEM>2. The Act of this Subject, <HI>yieldeth up. Man yieldeth up.</HI><NOTE PLACE="marg">1. Part.</NOTE></ITEM>
<ITEM>3. The object of this Act, or the <HI>Depo|&s;itum,</HI> which is, <HI>the Gho&s;t. Man yiel|deth up the Gho&s;t.</HI></ITEM>
</LIST></ITEM>
</LIST></P>
<P><MILESTONE N="1"> In the fir&s;t, I &s;hall take a &s;hort &s;urvey of man before he die.</P>
<P><MILESTONE N="2"> From the &s;econd, you may learn the nece&s;&s;ity of man to die.</P>
<P><MILESTONE N="3"> And in the third, the nature of our Life and Soul: and what it is for a man to die.</P>
<P><MILESTONE N="4"> La&s;tly, I &s;hall conclude with an an&s;wer to the Quere; <NOTE PLACE="marg">2. Part.</NOTE> and will tell you as (neer as I can) where a man is, when he &s;hall die.</P>
<P>Of the&s;e in their order, according to my Method of Divi&s;ion. And fir&s;t of the fir&s;t; The Subject of this Di&s;cour&s;e, <HI>Man.</HI></P>
</DIV1>
<DIV1 TYPE="sermon">
<DIV2 TYPE="part">
<HEAD>MAN.</HEAD>
<P>We will take a Survey of Man before he die.</P>
<P>The la&s;t thing that received any Breath from God was Man,<NOTE PLACE="marg">Fir&s;t Part.</NOTE>
<PB N="6" REF="5">
not that he was lea&s;t, but perhaps becau&s;e the Lord &s;hould have made &s;o great a Prince in vain, if he had had no place wherein to rule. When the Lord had drawn out that large and real Map of the &s;pacious world; he did then abridge it into the little Table of Man; which alone did con&s;i&s;t of Heaven and of Earth; of Soul and of a Body.</P>
<P><NOTE PLACE="marg">The Body of Man.</NOTE>That the Body was created of Earth, I think that there is none doth doubt thereof: yet (&s;aith <HI>Arias Montanus</HI>) it was not, <HI>Ex qualibet humo &s;ed pingui&s;&s;ima; Ghaphar Adamah,</HI> that is the Original, of a reddi&s;h &s;oft, and the fatte&s;t Earth. Nor is it &s;o, that God made an Image moulded out of Clay, but out of it (by the power of his word) came blood, fle&s;h and bones, with all the other parts of man, who&s;e body is compounded of the four Elements, and doth partake of all their qualities, though earth predominates and nominates, whereunto the fle&s;h doth bear re&s;emblance; his vital Spirits agree with Air and Fire; his humors to the Water: yea, there is no piece &s;o &s;mall in the whole Frame of man, wherein every one of the Ele|ments do not intermeddle their power, although one of them doth alwayes command above the re&s;t, and bear the &s;way. Now as the parts of man are many, &s;o the principal is the head; there dwell tho&s;e maje&s;tick powers of Rea&s;on, that make a man. The Sen&s;es, as they have their original from thence, &s;o do they all agree there to manife&s;t their Vertue. How goodly proportions hath the Lord &s;et in the face of man; in the Brea&s;t, the Arms, the Legs, and the whole &s;tructure of every mem|ber? all as decent, as nece&s;sary. It were long for to &s;peak of the Homogeneous or &s;imilary parts, which are nine, the Bone, Ligament, and the Gri&s;tle; Sinew, Panicle, and the Cord or Filament; the Fle&s;h, the Artery, and the Veins. How hath the Lord di&s;po&s;ed of all the inward Ve&s;sels, for the offices of Life, nouri&s;hment, and ege&s;tion; there is none of tho&s;e (foremen|tioned) idle; there is no piece in this exqui&s;ite frame, whereof the place, the u&s;e, and the form, do not admit wonder, and ex|ceed it.</P>
<P><NOTE PLACE="marg">The Soul.</NOTE>But what is this Bodie if compared to the Soul, no more then a clay wall that encompa&s;seth a trea&s;ure, or a mask to a
<PB N="7" REF="5">
beautiful face? Man was made la&s;t, becau&s;e he was the worthi|e&s;t: the Soul in&s;pired la&s;t, becau&s;e yet more noble. God that breatheth upon Man, and gives him the Holy Spirit; the &s;ame God did breath upon this Carka&s;s, and gave it a living &s;pirit. He alone did create our &s;ouls in their infu&s;ion; and infu&s;ed them in their creation. Our knowledge in the beginning, and our righteou&s;ne&s;s was perfect like the fir&s;t Copie from which we were drawn. O too too happy e&s;tate of man, had not his untimly fall &s;o cancelled the divine character!<NOTE PLACE="marg">His fall and mi&s;ery.</NOTE> whence all the faculties of our &s;oul are corrupted, continually prone to &s;in. This now is the law of our members, and the wages thereof is death. O the hard condition of a man, that before he can offend, (even from the womb) he is nece&s;&s;itated to it. <HI>Heraclitus</HI> therefore &s;till wept in the con&s;ideration of our humane mi&s;ery: and <HI>Plinie</HI> accounted him mo&s;t happy, which &s;hould die unborn; or being born &s;hould die. U&s;ually the new born babe that is a Male, cryeth A: and the Female E.</P>
<Q>Dicentes E vel A, quotquot na&s;cuntur ab Evah</Q>
<P>And what means <HI>Evah,</HI> but <HI>Heu Ha?</HI> both are interjections of &s;orrow, expre&s;&s;ing the greatne&s;&s;e of their calamity. There was &s;ome rea&s;on then for that cu&s;tom among&s;t the <HI>Scythians,</HI> who &s;till wept at the birth of their children, and did fea&s;t it out at the death of their parents: becau&s;e that then they were de|livered out of all their troubles. O how full of anxiety are mindes of mortal men? cares and cro&s;&s;es &s;till &s;et upon them; they are encompa&s;&s;ed with afflictions on every &s;ide: <HI>Experto crede Magi&s;tro:</HI><NOTE PLACE="marg">Job 19.</NOTE> <HI>Job</HI> &s;pake it by experience in his nineteenth Chapter; <HI>If I am ungodly, then woe is me: and if ju&s;t, I can|not lift up my head, being fill'd with mi&s;ery.</HI> And from this no e&s;tate, condition, nor age is free: all is vanity and vexation of &s;pirit. Our infancie is full of folly: youth of di&s;order and toil: elder years of infirmity: each time hath its burthen, and that which may ju&s;tly work our wearine&s;s. Art thou poor, O man? why then thou &s;halt be oppre&s;t with need, hunger, nakedne&s;s, and with cold. But art thou rich? why, hereby then thine a|bundance will prove to be thine overthrow: this gives thee reins to run after thy impious lu&s;t; and to ru&s;h upon all unlaw|full
<PB N="8" REF="6">
Acts. Again art thou a &s;ervant? why then, either thy mind is terrified with threats; or thy body afflicted with many &s;tripes. Or art thou a Ma&s;ter, and ha&s;t others at command? why then, if thou art cruel, fear will po&s;&s;e&s;s thee of rebellious &s;ervants, and if kinde and affable, they will &s;oon neglect thee, and wax in&s;olent. Either thy rigour will draw hatred on thy head, or familiarity contempt. So that there is no e&s;tate on earth can make a man compleatly happy. Yea, who ever lived one day in perfect joy? wherein either the guilt of con&s;cience, the violence of wrath, or the motions of concupi&s;cence, did not trouble him? wherein neither the &s;pite of envie, the love of avarice, or &s;welling pride, did not touch him? and wherein neither lo&s;s, offence, or pa&s;&s;ion did not move him? Yea, that very time, the night which is granted us for our re&s;t and quiet, is not granted to be quiet: for dreams do terrifie, and vi&s;ions do mole&s;t us, and although tho&s;e things are not truly terrible and &s;orrowfull, which Dreamers dream; yet they are truly terrified, and are &s;orrowful: in&s;omuch that &s;ometimes &s;leeping they do weep, and waking are much di&s;turb'd. Yet above and be&s;ides all this, there are divers &s;ickne&s;&s;es whereunto our na|ture is continually incident. All the indu&s;try of Phy&s;itians have not hitherto found out &s;o many names for di&s;ea&s;es, as our hu|mane frailty do dayly &s;uffer, Suffer (did I &s;ay) un&s;ufferablene&s;&s;e of di&s;ea&s;es; or un&s;ufferable (did I &s;ay) &s;ufferance. The &s;ence will be be&s;t if we take both: for it is un&s;ufferable from the bitterne&s;&s;e of the pa&s;sions: and &s;ufferable for the nece&s;sitie of it. JESUS therefore when he &s;aw <HI>Mary</HI> lamenting her late di&s;ea&s;ed Brother,<NOTE PLACE="marg">John 11.35.</NOTE> was troubled in the &s;pirit, and wept: <HI>John</HI> 11. perhaps not becau&s;e that <HI>Lazarus</HI> was dead: but rather for that being dead and at re&s;t, he was about to recall him into the mi|&s;ery of this pre&s;ent life. But the Lord again will deliver both him and us out of all our troubles:<NOTE PLACE="marg">Job 14.5.</NOTE> for our time is determined, and he hath appointed our bounds which we cannot pa&s;s: therefore we mu&s;t die: Death is the wages of &s;in; therefore we all &s;hall die: and for to die is the law of nature; therefore we cannot chu&s;e but die: which &s;heweth you my &s;econd part, The nece&s;sity of death: The act in mans departing, <HI>He yield|eth up.</HI></P>
<DIV3 TYPE="part">
<Q><PB N="9" REF="6">Homo moritur. Man yieldeth up.<NOTE PLACE="marg">Second part. Eccles. 3.2.</NOTE></Q>
<P>There is a time to be born, and a time to die, &s;aith the Preacher: but this Preacher could not tell us what year,<NOTE PLACE="marg">The nece&s;&s;itie of Death.</NOTE> or in what time of the year, this time of Death &s;hould be. And that &s;he is mo&s;t to be feared in March, and in Autumn, is no more then a popular per&s;wa&s;ion. Every moneth, every day is fitted unto death. The Church yard is alwayes open; and every hour may be heard the dolefull &s;ound of the pa&s;sing Bell. &s;ooner or later we mu&s;t all &s;hake hands with impartial death.<NOTE PLACE="marg"><HI>Gen. 5.24.</HI> Thom. Aquin. in Haebr. c. <HI>11.</HI></NOTE> It is true that <HI>Enoch</HI> is not yet dead; yet (&s;aith <HI>Aquinas</HI>) he mu&s;t &s;ome|time die; for it is an irrevocable &s;entence laid on &s;in: <HI>Morte moriemini,</HI> ye &s;hall &s;urely die; or dying, you &s;hall die; <HI>Mot+thamoth,</HI> as it is in the original, <HI>Gen.</HI> 2.17.<NOTE PLACE="marg">Gen. 2.17.</NOTE> Which kinde of &s;peech we may not call a Pleona&s;m; or a vain Grammatical re|petition, and doubling of the word <HI>moriendi:</HI> for in the He|brew Dialect, by this is meant, <HI>Certi&s;&s;im&egrave; mori,</HI> the certainty and nece&s;sity of death: and not only this, but <HI>citi&s;&s;im&egrave; mori,</HI> the &s;uddenne&s;s of death: and not only this, but <HI>violent&egrave;r mori,</HI> the violence of death. For as often as the Scripture makes men|tion of death and doubleth it; there is not meant a natural death, but<NOTE N="*" PLACE="marg">Philo-Ju|daus.</NOTE> violent and judicial. Our fir&s;t parents died again&s;t nature, their death being an act only of Gods Ju&s;tice towards them for their di&s;obedience. The Lord made a Covenant with <HI>Adam,</HI> wherein <HI>Adam</HI> tyed him&s;elf, his Heirs, and Executors, but he forfeited his Bond; and we that &s;ucceed him in his &s;in, are lyable to the debt: Death is the debt that we mu&s;t all pay though never &s;o unwilling, as the word <HI>[moriendum]</HI> &s;heweth; it would be bootle&s;s to re&s;i&s;t. Do we not receive our life but upon condition? why then &s;hould we grieve to pay it at the fir&s;t asking? A wi&s;e man will make a vertue of nece&s;sity; and when his &s;oul that was lent him is required, he (will be thank|full unto God for its u&s;e, and) is very ready to render it to him again: he yieldeth it up. By death we re&s;tore but what was borrowed. <HI>Homo vitae commodatus</HI> (<NOTE N="*" PLACE="marg">Publius Mimus.</NOTE> &s;aith one) <HI>non donatus e&s;t.</HI> But I may well alter the ca&s;e, and &s;ay, <HI>(non homo vitae, &s;ed) vita homini commodata e&s;t, non donata.</HI> Doth God then lend us one another, and do we grudge when he calls for his own?
<PB N="10" REF="7">
So have I &s;een ill Debters, that borrow with prayers, keep with thanks and repay with enmity. We much mi&s;take our Tenure, and account that for gift, which God intends for loan. We are no more then Tenants at will yet think our &s;elves to be owners. If this condition were proper only to our &s;elves and Climate; how unhappy &s;hould we &s;eem to be? But behold, no place is &s;ecure from death. <HI>Zacharie</HI> &s;hall meet her, though it be be|tween the Temple and the Altar. Men had a Sanctuary to flie unto of old, yet there did <HI>Priamus,</HI> there did <HI>Joab</HI> die: and when is a man more &s;ure then &s;itting? yet <HI>Eli</HI> fell down back|ward from his bench, and died. And do not every Prince, and Monarch dance with us in the &s;ame ring? But what &s;peak I of Earth? the God of Nature, the Saviour of men have trod the &s;ame &s;teps: and &s;hould we think much to follow him? No. Con&s;ider but a little the Emblem of impartial death,<NOTE PLACE="marg">&V;t pingitur per Gabrielem In|chinum.</NOTE> as * &s;ome have pictured it and we need not. A Carka&s;s (it is) of man, that only doth con&s;i&s;t of bones united by the nerves: ears, eyes, and no&s;e it hath none: naked and terrible to behold: brandi&s;hing a &s;harp fickle with both her hands,<NOTE PLACE="marg">Mortis Icon.</NOTE> as if cutting down of corn. This is the <HI>Icon,</HI> the image of death: wherein look how many parts, &s;o many my&s;teries.</P>
<P>Fir&s;t, Death is pictured without eyes, as an indifferent Judg, <GAP DESC="foreign">;<NOTE PLACE="marg"><HI>1.</HI> Sine oculis.</NOTE> &s;he is no re&s;pecter of per&s;ons, which have no fear of the mighty, nor pitty on the poor: no noble dignity, nor re&s;plendent &s;hew; no riches, not the greate&s;t trea&s;ure can procure her peace. O you Emperours, Popes, and Kings; Princes, and the greate&s;t Potentates; your Thrones, Diadems, and purple robes; Sceptres, Crowns, and Miters, death ca&s;teth to the ground. You that are clothed in glorious garments and adorned to pomp &s;hall die like men. Thou &s;halt not be &s;afe, O <HI>Cae&s;ar,</HI> in the Senate Hou&s;e: Death will as well finde an entrance to the &s;tately Palace,<NOTE PLACE="marg">Horat.</NOTE> as the poore&s;t Cottage: <HI>Pallida mors aequo pede pul&s;at pauperum tabernas, Regumque turres.</HI></P>
<P><NOTE PLACE="marg"><HI>2.</HI> Sine auribus</NOTE>Secondly, without ears: that will admit no prayers, no &s;up|plications to pacifie her rage and fury. O you wi&s;e and learned Doctors, your eloquence, your knowledge &s;hall not now pre|vail; &s;he is deaf, and heareth not your Rea&s;ons and Arguments
<PB N="11" REF="7">
of Philo&s;ophie; not the pleading of the wrangling Lawyer, or the &s;weet tongued Orator. The Poet with his plea&s;ant Je&s;ts; the &s;ubtil Sophi&s;ter with his fallacies &s;hall not now deceive her. She yieldeth not to the &s;ighs of the afflicted, nor their tears: Finally the prayers of the humble; the vain &s;mooth &s;peeches of Flatterers &s;he doth not, &s;he cannot hear.</P>
<Q><L><NOTE N="*" PLACE="marg">Boet- de con|&s;olat. Philo&s;.</NOTE>Heu, heu! quam &s;urd &acirc; mi&s;eros avertitur aure:</L>
<L>Et flentes oculos claudere &s;aeva negat.</L></Q>
<P>Next Death is &s;aid to have no no&s;e:<NOTE PLACE="marg"><HI>3.</HI> Sine naribus</NOTE> as not to be deceived by any delightful &s;mell. O you wanton and la&s;civious Girls! your fragrant odours will now be nothing worth: the apparel that is all perfumed, and your &s;weete&s;t powders,<NOTE PLACE="marg">2 Reg. 9.30.</NOTE> Death will e&s;teem as du&s;t. <HI>Jezabel</HI> no &s;ooner looks through the Window with her painted face, but it is torn in pieces by the ravenous Dogs. To what purpo&s;e then are all the&s;e kindes of &s;avours, &s;o many &s;trange di&s;tilled waters, your Musk, Perfumes, and Ambers?</P>
<P>Death al&s;o is repre&s;ented naked;<NOTE PLACE="marg">4. <HI>Nuda.</HI></NOTE> to &s;hew the &s;mall regard &s;he hath of Coin, rewards, and Earths abundance. O you rich and wealthy men, who&s;e hope is placed in your large po&s;&s;e&s;si|ons! think not when your Barns are full to be freed from death. <HI>Thou fool if this night thy &s;oul be required,</HI><NOTE PLACE="marg">Luke 12.20.</NOTE> <HI>then who&s;e are the&s;e?</HI></P>
<P>Again, Death is fained to have no fle&s;h, no blood, nor skin:<NOTE PLACE="marg"><HI>5.</HI> Sine carne.</NOTE> no e&s;teem of tender Age, of &s;trength, nor of complexion.</P>
<Q>Ip&s;a rapuit Juvenes, prim&acirc; florente juventa.</Q>
<P>La&s;tly, Death doth &s;hake her Sithe;<NOTE PLACE="marg"><HI>6.</HI> Vibrans fal|cem.</NOTE> to declare how &s;he cuts down men like corn: the good together with the chaff, all &s;hall down; that which is ripe for the coele&s;tial Garner; and the green as &s;traw to be burnt in eternal fire.<NOTE PLACE="marg">Luke 16.</NOTE> When <HI>Lazarus</HI> is conveighed into <HI>Abrahams</HI> bo&s;om, the rich Glutton &s;hall be ca&s;t into the pit of Hell.</P>
<P>So thus (Beloved) by this <HI>Mort&iuml;s imago,</HI> Deaths image, you may well conceive, how that all a&s;&s;uredly &s;hall die. There is a nece&s;sity, it cannot be avoided, why then are we unwilling for to die?</P>
<P><HI>Morieris,</HI> thou &s;halt die: why it were fooli&s;hne&s;s to fear what I cannot &s;hun. I &s;hall not be the fir&s;t nor la&s;t: many have gone before, all &s;hall follow.</P>
<P><PB N="12" REF="8"><HI>Morieris,</HI> thou &s;halt die: Why it is our humane nature, not a puni&s;hment. I had a beginning, and mu&s;t therefore end.</P>
<P><HI>Morieris,</HI> thou &s;halt die: Why it is no news, I am &s;worn to it, and &s;hould I then repent? to this purpo&s;e I came into the world, and every day am walking to the Grave.</P>
<P><HI>Morieris,</HI> thou &s;halt die: Good God! what can be better unto mortal man? if Heaven be our countrey, earth is but a place of Bani&s;hment.</P>
<P><HI>Morieris,</HI> thou &s;halt die! This is <HI>Jus Gentium,</HI> to pay the Creditor what we have received: why then &s;hould a man re|pine? he knoweth this Coin not to be his own; that his Soul is only lent him, and he yieldeth up the Gho&s;t, which is the <HI>depo&s;itum,</HI> the Act of this Subject, and now comes next to be handled. <HI>Homo moritur,</HI> Man yieldeth up the Gho&s;t.</P>
</DIV3>
</DIV2>
<DIV2 TYPE="part">
<HEAD><NOTE PLACE="marg">Third part.</NOTE>GHOST.</HEAD>
<P>That divine E&s;&s;ence, the Soul of man, is in Scripture &s;ome|times called a Spirit, and &s;ometimes a Gho&s;t. <HI>Stephen,</HI> when he was &s;toned,<NOTE PLACE="marg">Acts 7.59. John 19.30.</NOTE> cryed out, <HI>Lord receive my Spirit, Acts</HI> 7. JESUS <HI>bowed, and gave up the Gho&s;t,</HI> John 19. But there hath been great contention among&s;t Philo&s;ophers, what this Soul, this Gho&s;t &s;hould be. <HI>Thales Mile&s;ius,</HI> the Athenian, (who lived in Kings <HI>Ahabs</HI> dayes) was the fir&s;t that ever would undertake to define it;<NOTE PLACE="marg">Of the Souls E&s;&s;ence:</NOTE> and that was thus. The Soul is a nature alwayes moving it &s;elf. <HI>Pythagoras</HI> did make it no more then a num|ber; and <HI>Plato,</HI> A moving &s;ub&s;tance that went by Harmony. But <HI>Ari&s;totle</HI> (comes neerer to the purpo&s;e,<NOTE PLACE="marg">Ari&s;totle lib. <HI>2.</HI> de anim. cap. <HI>1.</HI> text. <HI>6.</HI></NOTE> and) calleth it <GAP DESC="foreign">, a continual Act of a natural, of an in&s;trumental Body, that may have life. But indeed we may more truly &s;ay what the Soul is not, then what it is: the greate&s;t perfection we de&s;cribe by Negatives. She cannot proceed from the matter, from the figure, or qualities of the Body: neither from the Harmony, Conjunction, and Agreement of the &s;ame: this the &s;oul is not. The vital and animal &s;pirits, are only the In&s;tru|ments of the &s;oul, and not the &s;oul it &s;elf: if otherwi&s;e, &s;he were not immortal, but would peri&s;h together with the Body. Now the &s;oul can be without the body, and vital &s;pirits; though
<PB N="13" REF="8">
the bodie and vital &s;pirits cannot be without the &s;oul: without her the bodie moveth not all. She in a moment by the cogita|tions pa&s;&s;eth through the whole Heavens, encompa&s;&s;eth the Earth and Seas: this is invi&s;ible, and cannot be perceived by &s;en&s;e. For the operations of her E&s;&s;ence, &s;he hath Spirit, Will and Judgement; Sen&s;e, Under&s;tanding, Rea&s;on: and for her Beauty, Temperance, Ju&s;tice, and other Vertues of the Minde: in fine, &s;he is &s;o divine, that &s;he can hardly be comprehended by Rea&s;on, much le&s;s then be perceived by &s;en&s;e. God hath given us a &s;oul more to u&s;e it, then to know it: He only knows it perfectly that is above it; we now know it only by the effects, but &s;hall come to a cleerer revelation in the eternal Heavens.</P>
<P>Neither do the Philo&s;ophers wrangle more concerning the E&s;&s;ence of our &s;ouls, then they differ about the parts thereof.<NOTE PLACE="marg">Of the parts of the Soul.</NOTE> Mo&s;t and the late&s;t writers would have them to be four: Un|der&s;tanding, Rea&s;on, Anger, and De&s;ire: but yet the be&s;t re|ceived opinion will allow no more then two, under which they comprize the re&s;t. The one is &s;piritual, intellectual, and therein you have the di&s;cour&s;e of Rea&s;on: the other &s;en&s;ual, bruti&s;h, which is the Will, wandering of it &s;elf, di&s;ordered, wherein all evil de&s;ires have their dwelling. However the &s;oul (that is immortal) cannot properly be &s;aid to be divided: be|cau&s;e what is divided, di&s;&s;olveth; and what is di&s;&s;olved, pe|ri&s;heth: yet it may be &s;aid to be compounded, and made &s;ub|ject (during the union with the body) to the&s;e two principal parts, the Will and Under&s;tanding.<NOTE PLACE="marg">The cau&s;es of Death.</NOTE> The &s;oul indeed may be &s;aid to be divided (but in another &s;en&s;e) to be &s;eparated from the body; which may happen even in the be&s;t complexions:<NOTE PLACE="marg">Wherein Life con&s;i&s;teth.</NOTE> if there be any exce&s;&s;e or defect in the Humors, then it cau&s;eth Death; in the Radical Humor I mean, which is the root of Life: for as the heat con&s;umeth this Humidity, &s;o doth the party langui&s;h, he dieth: ju&s;t like the flame which le&s;seneth her light and vigour, as the oil wa&s;teth in the Lamp, till it be extingui&s;hed. Again, the life of man con&s;i&s;teth in his breath, which is no more then winde or Air that refre&s;h the Heart, which if retained either in the Mouth or Artery, the man is &s;urely dead. What then is death, but the taking down of the&s;e
<PB N="14" REF="9">
&s;ticks whereof this earthly Tent is built? But the &s;eparation of two great Friends until they meet again: but the Goal-delivery of a long Pri&s;oner that rejoyces to be at liberty. The &s;leep of the Body, and the awaking of the Soul which ha&s;tneth to be gone, flyeth away, and where is &s;he? my la&s;t particular, the Quere. <HI>Man yieldeth up the Ghost, and where is he?</HI></P>
<DIV3 TYPE="part">
<Q><NOTE PLACE="marg">Fourth part.</NOTE>&V;bi e&s;t? Where is he?</Q>
<P><NOTE PLACE="marg">Where the Body is.</NOTE>Although it hath been a cu&s;tom, among&s;t &s;ome Heatheni&s;h people, to burn the bodies of their dead; and the more Barba|rous for to eat them: yet &s;till the mo&s;t civil nations had the hu|manity to bury the Corps of their decea&s;ed Friends; for keep them we cannot, becau&s;e they corrupt, they putrifie. Their Bodies therefore are committed to the ground, du&s;t to du&s;t, and a&s;hes to a&s;hes, as in THE BOOK OF COMMON PRAYER. That the Bodies of the dead do return to the Earth from whence they were taken, no man can deny. But what is become of the &s;oul?<NOTE PLACE="marg">Where the Soul.</NOTE> there is the que&s;tion. Where is &s;he? Doth &s;he vani&s;h into nothing, or wander in the Air? doth &s;he enter into bea&s;ts, and &s;o inform them? is &s;he idle and falls a&s;leep? or el&s;e doth &s;he ha&s;ten into Purgatory, or fly to Heaven? There is the que&s;tion; Where is &s;he? Doth &s;he vani&s;h into nothing?</P>
<P><MILESTONE N="1"> No. The <HI>Sadduces</HI> dare not die, for fear of not being; and do merrily &s;ing with the Hogs of the <HI>Epicures</HI> Stye, <HI>Ede, bibe, lude, po&s;t mortem nulla voluptas.</HI> But the Chri&s;tian is a&s;&s;ured that the &s;oul is immortal (otherwi&s;e he denyeth the hope of his re&s;urrection, and his faith is al&s;o vain) he doth well know that his &s;oul &s;urvives his body; &s;he cannot be annihilated, nor vani&s;h like a vapour: why then, where is &s;he? In the Air?</P>
<P><MILESTONE N="2"> No. The &s;pirits of the dead do not wander in the Earth nor Aia; they frequent not Churchyards, Sepulchers, nor Tombs; and what after death is &s;een, is but the devil to deceive the peo|ple in their likene&s;s; &s;he &s;hall no more be beheld of men. Why <MILESTONE N="3"> then, where is &s;he? Doth &s;he inform any other creature?</P>
<P>No. The tran&s;migration of Souls was but a fable that the <NOTE N="*" PLACE="marg">Chry&s;. hom. <HI>2.</HI> of Lazarus.</NOTE> <HI>Egyptians</HI> had taught <HI>Pythagoras,</HI> and <HI>Pythagoras</HI> the <HI>Plato|ni&s;ts;</HI> who<NOTE N="*" PLACE="marg">Herodian. Lib. <HI>2.</HI> Aug. Lib. <HI>12.</HI> de civit. Dei.</NOTE> believed how that (that in tract of time) there
<PB N="15" REF="9">
&s;hould come a certain year, wherein all cau&s;es and effects long pa&s;t, &s;hould return again, and continue con&s;tant: as for exam|ple, that at <HI>Athens, Plato</HI> him&s;elf, who once had many Pupils there, after a long appointed &s;ea&s;on (36000 thou&s;and years) the &s;ame <HI>Plato,</HI> City, and School, &s;hould return again; in which &s;pace <HI>Ptolomy</HI> the great A&s;tronomer did conceive that the cour&s;e and motion of the Sphere would be fini&s;hed from We&s;t to Ea&s;t. And in the mean time it is taught by the&s;e bru|ti&s;h men, that when the &s;oul doth depart the bodie, &s;he doth inform &s;ome Bea&s;t an&s;werable to her former life: that the &s;oul of an ha&s;ty and an angry man &s;hould degenerate into a Serpent: Thieves into Wolves; and tho&s;e that are delighted in &s;wini&s;h plea&s;ure into Hogs: <HI>Homer</HI> into a Peacock, and <HI>Orpheus</HI> into a Swan. Yea, and <HI>Origen</HI> writeth,<NOTE N="*" PLACE="marg">Origen. lib. de proverb. Solom.</NOTE> that this Here&s;ie of the &s;ouls departed) hapned among &s;ome (in his dayes) that were &s;eeming Chri&s;tians, occa&s;ioned by that they did not rightly under&s;tand the Scriptures: as where it is &s;aid by Chri&s;t of <HI>John</HI> the <HI>Bapti&s;t, He is Elias,</HI> they refer that &s;peech to the &s;oul of <HI>John;</HI> which was only meant to be in the Spirit or power of <HI>Elias,</HI> to con|vert their &s;ouls unto God: They did not know how a man doth become a Dog or an A&s;&s;e; <HI>Herod</HI> is a Fox: it is by their re&s;emblance in condition: not that the &s;oul doth depart into a Bea&s;t. Why then, where is &s;he? is &s;he alwayes idle, or a|&s;leep?</P>
<P>No. <HI>I</HI> (&s;aith the Lord) <HI>am the God of Abraham, the God <MILESTONE N="4"> of I&s;aac, and the God of Jacob; God is not the God of the dead, but of the living, Matth.</HI> 22. And if the &s;oul departed live,<NOTE PLACE="marg">Matth. 22.32.</NOTE> &s;he cannot be a&s;leep nor idle; for to live is to be in action: and what action doth better agree unto a departed Soul then the love and contemplation of her God? although <HI>Irenaeus,</HI> (and &s;ome others) will not grant thus much before the re&s;urrection day. Who&s;e opinion doth &s;eem to be grounded on that in the &s;ixth of the <HI>Apocalyps,</HI> and the ninth ver&s;e:<NOTE PLACE="marg">Apoc. 6.9.10.</NOTE> where S. <HI>John</HI> &s;aw lying under the Altar, the &s;ouls of them that were &s;lain: but this is an&s;wered in the next ver&s;e, That they cryed unto God, and therefore were not a&s;leep. But where then doth this Altar &s;tand? when the &s;oul is under it, where is &s;he? In Pur|gatory?</P>
<P><PB N="16" REF="10">No. The Papi&s;ts &s;trangely talk of four infernal places in the bowels of the Earth: Hell, Purgatory, <HI>Limbus patrum,</HI> and <HI>Infantium.</HI> Perhaps Hell may be there, but the re&s;t are fabu|lous. Hell they account to be the lowe&s;t, and would have Pur|gatory to be next: where the &s;oul &s;hall be &s;ure to bear enough, not only <HI>poena damni,</HI><NOTE PLACE="marg">Aug. lib <HI>21.</HI> cap. <HI>13.</HI> de ci|vit. Dei. Eu&s;eb. de prae|fat. Evang. lib. <HI>1.</HI> cap. ult.</NOTE> but <HI>&s;en&s;us</HI> too. As for the antiquity of this Purgatory, even <HI>Plato</HI> is cited (by S. <HI>Augu&s;tine</HI> and <HI>Eu&s;e|bius</HI>) to be the Patron of it. Yea, and may not <HI>Homer</HI> and <HI>Vir|gil</HI> too be alleadged for't? for who doubts but that Poets are alwayes Orthodox? Yet (O the cold devotion of tho&s;e times!) this fire never began to burn out, before Pope <HI>Gregories</HI> dayes, and &s;ince that, the Authority of the Turki&s;h Alcoran hath much added to the flames thereof; where there is &s;even yeers puni&s;hment for every &s;in. But &s;ee now (I pray) the vanity of this new invention. Are not all the Articles of our Faith de|clared in &s;acred Writ: yet there we hear nothing of this fain|ed Purgatory.<NOTE PLACE="marg">Sap. 3.1.</NOTE> <HI>Solomon</HI> doth utterly quench this fire,: <HI>The &s;ouls of the righteous are in the hands of God</HI> (&s;aith he) <HI>and no tor|ment &s;hall come nigh them. Wi&s;d.</HI> 3. Behold then, either &s;ouls without a Purgatory,<NOTE PLACE="marg">Matth. 11.18.</NOTE> or a Purgatory without pain. <HI>Come unto me all you that labor, &amp; are heavy laden</HI> (&s;aith Chri&s;t) <HI>and I will ea&s;e you. Mat.</HI> 11. Lord, whither wilt thou &s;end us? into Purgatory? Surely there is little ea&s;e, if the fire be &s;o hot as the Papi&s;ts tell us.<NOTE PLACE="marg">E&s;ay 44.</NOTE> <HI>Thy &s;ins</HI> (&s;aith God) <HI>I will no more remember. E&s;ay</HI> 44. Call you that no remembrance of them to ca&s;t us into Purga|tory?<NOTE PLACE="marg">Philip. 1.23.</NOTE> <HI>I de&s;ire</HI> (&s;aith S. <HI>Paul) to be loo&s;ed, and to be with Chri&s;t. Phil.</HI> 1. Verily if he had thought to have gone through Purga|tory he would not have been &s;o ha&s;ty: for there he &s;hould be &s;ure to have met with a hot Bath, to have cooled his courage. Doubtle&s;s his &s;oul that is departed did e&s;cape this place of tor|ment: And where then is &s;he? Is &s;he gone and a&s;cended up the Heavens?</P>
<P>Yes. If <HI>Abrahams</HI> bo&s;om be in Heaven: a Heaven it may be, though not the Heaven of Heavens: <HI>In Coelo beatorum,</HI> though not <HI>In &s;ancto &s;anctorum:</HI> the highe&s;t and mo&s;t glori|ous Heaven.<NOTE PLACE="marg">Chry&s;. <HI>2.</HI> hom. de Lazaro.</NOTE> There are but two wayes for Souls depart|ed (&s;aith <HI>Chry&s;o&s;tome</HI>) &s;ome are hurried to the place of puni&s;h|ment;
<PB N="17" REF="10">
and others are conveyed by Angels into Heaven: not in an in&s;tant (for that were an act of the Deity it &s;elf) but they pa&s;s by a Phy&s;ical, by a local motion, though it be no longer then the twinkling of an Eye. This <HI>Abrahams</HI> Bo&s;om is a place of bli&s;s, and receptacle of &s;ouls departed, wherein there is peace and tranquillity of minde, being in the &s;ight of God; yet that &s;ight of God is as through a veil, not cleer: for how (&s;aith <HI>Origen</HI>) can they have the full vi&s;ion,<NOTE PLACE="marg">Origen. hom. <HI>7.</HI> in Levit.</NOTE> and perfect happi|ne&s;s, as long as they grieve at our errours, lament our &s;ins, and have a longing de&s;ire to be united to their bodies?<NOTE PLACE="marg">Bellar. lib de Sanctis.</NOTE> <HI>Bellarmin</HI> indeed taketh great pains, to prove (in &s;ix long Chapters) that the Saints departed do pre&s;ently enjoy the full &s;ight of God, and enter into perfect bli&s;s; and reproveth M. <HI>Calvin,</HI> becau&s;e he &s;aith, that the Saints are yet in hope of the full fruition. But the Fathers generally deny, that the &s;ouls of the Saints are yet in the very &s;ame place where the glorified Bodie of Chri&s;t re|mains. <HI>S. Chry&s;o&s;tom, S. Hillary,</HI> and <HI>S. Augu&s;tine:</HI><NOTE PLACE="marg">Chry&s;. <HI>i.</HI> Epi&s;t. ad Corinth. hom. <HI>39.</HI> Hillar. in p&s;al. <HI>36.</HI> Ju&s;t. q <HI>1. 75.</HI> Ambr. tract. de bono mortis cap. <HI>10.</HI> Tert. adver&s;. Marcionem l. <HI>4.</HI></NOTE> <HI>Justine</HI> the Martyr, <HI>S. Ambro&s;e,</HI> and <HI>Tertullian,</HI> I could here alledge, who do all agree that the &s;ouls of the righteous are carried into Paradi&s;e or <HI>Abrahams</HI> Bo&s;om, there to remain in hope and joy, but yet uncrowned, until the end of things bring the fulne&s;&s;e of reward by the re&s;urrection of all men. But what this <HI>Abrahams</HI> bo&s;om is, whether <HI>Lazarus</HI> &s;oul was conveyed by the Angels, or where it is, the mo&s;t learned hitherto could not know; and therefore I dare not, I cannot determine it: Only by the words of <HI>S. Bernard</HI> in his third &s;ermon on <HI>All-Saints day,</HI><NOTE PLACE="marg">Bern. in Fe|&s;tum omnium &s;anctorum. &s;erm. <HI>3.</HI></NOTE> I conceit it to be next unto the highe&s;t Heavens, immediatly without the glorious pre&s;ence of Almighty God. There are three e&s;tates of the &s;oul (&s;aith he) in the corruptible body, without the body, &amp; in perfect ble&s;&s;edne&s;&s;e. The fir&s;t is in the Tabernacles the &s;econd in the Courts; and the third in the hou&s;e of God: But into this mo&s;t happy hou&s;e, the &s;ouls of the Saints &s;hall not enter before us, without us, or without their bodies.</P>
<P>Art thou grieved, O departing &s;oul, becau&s;e at (an in&s;tant) thou &s;halt not receive thy full reward? Why what then &s;hould <HI>Abel</HI> do, who overcame &s;o long &s;ince, and not yet glorified? what <HI>Noah,</HI> the Patriarchs, the Prophets, and the re&s;t of tho&s;e
<PB N="18" REF="11">
times? for behold (they expected thee, and expect others after thee) they prevented us in their conflicts, but they &s;hall not in their crowns. What though this Carka&s;s be left to rottenne&s;s for a time, when my &s;oul at the very in&s;tant of &s;eparation, knows her &s;elf to be happie? What although my friends mourn about my Bed and Coffin, when my &s;oul is gone to enjoy the the loving embracements of my Lord and Saviour? And what matter is it though my name be forgotten among&s;t men, when I live above, &s;o neer unto the God of &s;pirits? that part which is corrupted feels it not: but my &s;oul findeth an abundant re|compence, and fore&s;eeth a joyful reparation, in the re&s;urrection of the ju&s;t. When this mortality &s;hall be clothed with immor|tality; then all tears &s;hall be wiped from our eyes, both bodie and &s;oul &s;hall be made partakers of eternal happine&s;s. When the veil &s;hall be taken away, then we &s;hall all enter into that <HI>Sanctum Sanctorum,</HI> Gods chamber of pre&s;ence, where we &s;hall have a full, even a cleer &s;ight of the beatifical vi&s;ion. When the day &s;hall no more give place to night, and time &s;hall cea&s;e to be, by the con&s;ummation of all things, then we &s;hall live, and raign with God the Father, with God the Son, and with God the holy Gho&s;t, in perfect joy, in perfect bli&s;s, and in perfect Glory; for ever everla&s;tingly, even world without end.</P>
</DIV3>
</DIV2>
</DIV1>
<DIV1 TYPE="epilogue">
<HEAD>ENCOM&mdash;EPILOGUE.</HEAD>
<P>Now here at this Funeral Solemnity, you may well expect &s;omething to be &s;poken of this our decea&s;ed, deere&s;t Friend: and indeed (although it might better be&s;eem another mans tongue then mine own, yet being my lot to be now in this place) I cannot omit it, without incurring the guilt of an in|jury to the dead: for as I utterly di&s;allow the cu&s;tome of &s;ome men, that ju&s;tifie the ungodly, by often abu&s;ing the Pulpit with their plea&s;ing tongues, that &s;avour more of Flattery then of Truth; &s;o neither would I be perver&s;e to condemn the In|nocent, and rob vertue of her reward, which doth here prin|cipally con&s;i&s;t in prai&s;e.</P>
<P><PB N="19" REF="11">The Object here &s;et before our eyes, is the &s;ubject of my Text, a &s;ad &s;pectacle of Mortality, Man. If we &s;earch the Re|cords for his antiquity and de&s;cent, it appeareth that his Father was an <HI>Amorite,</HI> and his Mother a <HI>Hittite,</HI> even one of <HI>Adams</HI> own ofspring, in that he was made &s;ubject to the Act, the cur&s;e, when he yielded up the Gho&s;t: <HI>Morte mori&ecirc;ris,</HI> thou &s;halt &s;urely die; an irrevocable &s;entence denounced by Gods own mouth, for our former fault and di&s;obedience. But, and if we come neerer to our &s;elves, of his De&s;cent and Parentage I will not &s;peak, for he was known as well to many others here pre|&s;ent, as my &s;elf: onely I &s;hall de&s;ire thus much, that none here among&s;t you will de&s;pi&s;e him, becau&s;e he was your Neighbour, and your Countrey man; nor to &s;ay of him di&s;dainfully (as the <HI>Nazarites</HI> did once of Chri&s;t) His Father and his Mother we well did know: his Brethren, his Si&s;ters, and his Chil|dren are they not all with us? whence then hath this man any vertuous or religious Works?</P>
<P>In the fir&s;t place, at his Birth-day, when the curtain of the attiring room was drawn, he then did enter upon the Stage of this pre&s;ent world, where his Prologue was but &s;hort, and he &s;poke but little by rea&s;on of his Infancie; only he &s;hewed to the world the meekne&s;s of his di&s;po&s;ition, and good inclina|tion of his nature. But when he came to &s;ome riper years of Judgement, he then well acted his part which was variable and full of changes, to the life expre&s;&s;ing the vanity and un|certainne&s;s of humane kinde; where he left his paths for our feet to tread upon, and drawed forth a pattern for us to imi|tate by a pious conver&s;ation. His Zeal to God was expre&s;&s;ed not only by his delight he had to frequent the Temple of the Lord; but al&s;o by his daily prayers in his private family. The cha&s;tity of his words and actions did declare that he never vio|lated his plighted troth to his loving wife, for his &s;oul &s;olely clave unto her: And the love that he alwayes had to his needy neighbour did promulge his charity: who only not omitted the occa&s;ion of well doing, but al&s;o &s;ometimes &s;ought it, well knowing that he had lo&s;t that day wherein he had not done &s;ome good. It would here be tedious to &s;peak of his dome&s;tick
<PB N="20" REF="12">
di&s;cipline; to recite his publick conver&s;ation, which was al|wayes ju&s;t, hone&s;t and vertuous: and that the words I utter may the better appear to be impartial, I take all you to record that hear me this day, how that he was pure from offence to all men, and I am verily per&s;waded that no man can ju&s;tly &s;ay as much as black unto his eye. Truth was placed in his words, and con&s;tancie in his deeds. There was a freedom in his pre&s;ence, and in his vi&s;age cheerfulne&s;&s;e. He was ea&s;ie to forgive, courteous unto all, yea even to his enemies, for &s;ome he had, becau&s;e vertue cannot be without them. In a word, he carried him&s;elf in all his Fortunes with an equal mind, not too much puft up with the &s;welling floods of pro&s;peritie; neither &s;inking to de&s;pair at the lowe&s;t ebbe of adver&s;ity. Of whom (me thinks) the more I &s;ay, the more is &s;till behinde and un&s;aid. I am taken with the largene&s;s of his goodne&s;s, even the plenty of his prai&s;es were enough to make me eloquent. What &s;hall I &s;ay of this mans uprightne&s;s, when that of <HI>Horace</HI> might more then an hundred times be re|peated of him: <HI>Integer vitae &s;celeri&s;que purus?</HI> and what &s;hall I &s;ay of his Con&s;tancie, Faith, and Patience? with all which he was &s;o excellently well adorned, that whereas he was not &s;e|cond unto any, &s;o you &s;hall finde out few that can equal him, but to be excelled by none.</P>
<P>Thus have I in him repre&s;ented to your view a &s;hort plat|form for your imitation in the way of Godline&s;s; a moral Co|medie which the &s;oul of our deere&s;t departed Friend hath here acted among&s;t us, in this now dead Trunk, this Carka&s;s, to the general applau&s;e of all the Spectators, only I &s;hall de&s;ire you to hear his Epilogue, and I have done, to fini&s;h his Pil|grimage, although it be Tragical.</P>
<P>The &s;ame magnanimity of &s;pirit that kept him all his life time, did not now for&s;ake him, even in his greate&s;t &s;ickne&s;s, for be|ing vi&s;ited of the Lord by divers (as I &s;uppo&s;e) and &s;trong di&s;ea&s;es, he bore them all mo&s;t patiently, in&s;omuch (that al|though I was after my own recovery, very often with him, yet) could not at any time ob&s;erve him, either to grudg, groan, or &s;igh for grief under the rod of Gods correction: neither
<PB N="21" REF="12">
was his heart any thing di&s;mayed at the remembrance of his di&s;&s;olution, for he told me again and again, that although his bodie was weak, yet his &s;oul was &s;trong by Faith in Chri&s;t, for the remi&s;&s;ion of his &s;ins: he well knew, it was that mans property to be afraid of death, who is unwilling for to go to Chri&s;t: accounting that the earth was not given us for a dwel|ling place, but an Inne; that our being here which we call [Life,] is not &s;o properly a life indeed, as a journey to it: that his Hope was not here fixt on Earth, but Heaven: that he knew full well whither he was going, not by his own merits, but the mercies of Chri&s;t, in whom alone he had placed his confidence of eternal &s;afety. And in this a&s;&s;urance he devoutly took the holy Sacrament of the Lords Supper (at my hands) to furni&s;h him with fit provi&s;ion for his journey to his long home: &s;o that at length when his gla&s;s was run, he willingly gave an ear to his Makers call; and in the mid&s;t of his childrens tears, &amp; their pious invocations, he departed hence from this vale of mi&s;ery: He yielded up the Gho&s;t, and where is he? As for his &s;oul, 'tis fled: we may go to him, he cannot come to us: why do we weep and mourn? his gain doth far exceed our lo&s;s: he is now in Paradi&s;e, in <HI>Abrahams</HI> Bo&s;om, for the Angels have con|veyed him to his place of re&s;t. But as for his Corps, this breath|le&s;s bodie, which doth here remain with us, let us accompanie it unto the Grave, the la&s;t kinde office we can &s;hew to our deere&s;t Friend, and interre it in the du&s;t, where it may lie in peace and re&s;t until the re&s;urrection at the la&s;t, when we with him again may receive a joyfull union both of bodie and of &s;oul, and enter into that mo&s;t glorious Heaven of everla&s;ting happine&s;&s;e; Sing an eternal Halleluiah; Salvation, and Ho|nour; Ju&s;tice, and Power; Mercie, and Thank&s;giving, be a&s;|cribed unto him that &s;itteth upon the Throne and unto the Lamb for evermore. <HI>Amen.</HI></P>
<TRAILER>FINIS.</TRAILER>
</DIV1>
</BODY>
</TEXT>
</EEBO>
</ETS>
