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MAN. We will take a Survey of Man before he die.
MAN. We will take a Survey of Man before he die.
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The last thing that received any Breath from God was Man, not that he was least,
The last thing that received any Breath from God was Man, not that he was least,
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but perhaps because the Lord should have made so great a Prince in vain, if he had had no place wherein to rule.
but perhaps Because the Lord should have made so great a Prince in vain, if he had had no place wherein to Rule.
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When the Lord had drawn out that large and real Map of the spacious world; he did then abridge it into the little Table of Man;
When the Lord had drawn out that large and real Map of the spacious world; he did then abridge it into the little Table of Man;
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which alone did consist of Heaven and of Earth; of Soul and of a Body.
which alone did consist of Heaven and of Earth; of Soul and of a Body.
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That the Body was created of Earth, I think that there is none doth doubt thereof: That the Body was created of Earth, I think that there is none does doubt thereof:
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yet (saith Arias Montanus ) it was not, Ex qualibet humo sed pinguissima; Ghaphar Adamah, that is the Original, of a reddish soft, and the fattest Earth.
yet (Says Arias Montanus) it was not, Ex qualibet humo sed pinguissima; Ghaphar Adamah, that is the Original, of a reddish soft, and the Fattest Earth.
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Nor is it so, that God made an Image moulded out of Clay, but out of it (by the power of his word) came blood, flesh and bones, with all the other parts of man, whose body is compounded of the four Elements,
Nor is it so, that God made an Image moulded out of Clay, but out of it (by the power of his word) Come blood, Flesh and bones, with all the other parts of man, whose body is compounded of the four Elements,
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and doth partake of all their qualities, though earth predominates and nominates, whereunto the flesh doth bear resemblance;
and does partake of all their qualities, though earth predominates and nominates, whereunto the Flesh does bear resemblance;
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his vital Spirits agree with Air and Fire; his humors to the Water:
his vital Spirits agree with Air and Fire; his humours to the Water:
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yea, there is no piece so small in the whole Frame of man, wherein every one of the Elements do not intermeddle their power,
yea, there is no piece so small in the Whole Frame of man, wherein every one of the Elements do not intermeddle their power,
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although one of them doth alwayes command above the rest, and bear the sway. Now as the parts of man are many, so the principal is the head;
although one of them does always command above the rest, and bear the sway. Now as the parts of man Are many, so the principal is the head;
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there dwell those majestick powers of Reason, that make a man.
there dwell those majestic Powers of Reason, that make a man.
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The Senses, as they have their original from thence, so do they all agree there to manifest their Vertue.
The Senses, as they have their original from thence, so do they all agree there to manifest their Virtue.
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How goodly proportions hath the Lord set in the face of man;
How goodly proportions hath the Lord Set in the face of man;
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in the Breast, the Arms, the Legs, and the whole structure of every member? all as decent, as necessary.
in the Breast, the Arms, the Legs, and the Whole structure of every member? all as decent, as necessary.
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It were long for to speak of the Homogeneous or similary parts, which are nine, the Bone, Ligament, and the Gristle;
It were long for to speak of the Homogeneous or similary parts, which Are nine, the Bone, Ligament, and the Gristle;
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Sinew, Panicle, and the Cord or Filament; the Flesh, the Artery, and the Veins.
Sinew, Pannicle, and the Cord or Filament; the Flesh, the Artery, and the veins.
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How hath the Lord disposed of all the inward Vessels, for the offices of Life, nourishment, and egestion;
How hath the Lord disposed of all the inward Vessels, for the Offices of Life, nourishment, and egestion;
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there is none of those (forementioned) idle;
there is none of those (forementioned) idle;
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there is no piece in this exquisite frame, whereof the place, the use, and the form, do not admit wonder, and exceed it.
there is no piece in this exquisite frame, whereof the place, the use, and the from, do not admit wonder, and exceed it.
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But what is this Bodie if compared to the Soul, no more then a clay wall that encompasseth a treasure, But what is this Body if compared to the Soul, no more then a clay wall that encompasses a treasure,
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or a mask to a beautiful face? Man was made last, because he was the worthiest:
or a mask to a beautiful face? Man was made last, Because he was the Worthiest:
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the Soul inspired last, because yet more noble. God that breatheth upon Man, and gives him the Holy Spirit;
the Soul inspired last, Because yet more noble. God that breathes upon Man, and gives him the Holy Spirit;
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the same God did breath upon this Carkass, and gave it a living spirit. He alone did create our souls in their infusion;
the same God did breath upon this Carcase, and gave it a living Spirit. He alone did create our Souls in their infusion;
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and infused them in their creation.
and infused them in their creation.
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Our knowledge in the beginning, and our righteousness was perfect like the first Copie from which we were drawn.
Our knowledge in the beginning, and our righteousness was perfect like the First Copy from which we were drawn.
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O too too happy estate of man, had not his untimly fall so cancelled the divine character!
O too too happy estate of man, had not his untimely fallen so canceled the divine character!
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whence all the faculties of our soul are corrupted, continually prone to sin. This now is the law of our members, and the wages thereof is death. whence all the faculties of our soul Are corrupted, continually prove to since. This now is the law of our members, and the wages thereof is death.
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O the hard condition of a man, that before he can offend, (even from the womb) he is necessitated to it.
O the hard condition of a man, that before he can offend, (even from the womb) he is necessitated to it.
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Heraclitus therefore still wept in the consideration of our humane misery: and Plinie accounted him most happy, which should die unborn; or being born should die.Heraclitus Therefore still wept in the consideration of our humane misery: and Pliny accounted him most happy, which should die unborn; or being born should die.
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Usually the new born babe that is a Male, cryeth A: and the Female E. Dicentes E vel A, quotquot nascuntur ab Evah
Usually the new born babe that is a Male, Cries A: and the Female E. Saying E vel A, quotquot nascuntur ab Eve
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And what means Evah, but Heu Ha? both are interjections of sorrow, expressing the greatnesse of their calamity.
And what means Eve, but Heu Would? both Are interjections of sorrow, expressing the greatness of their calamity.
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There was some reason then for that custom amongst the Scythians, who still wept at the birth of their children,
There was Some reason then for that custom among the Scythians, who still wept At the birth of their children,
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and did feast it out at the death of their parents: because that then they were delivered out of all their troubles.
and did feast it out At the death of their Parents: Because that then they were Delivered out of all their Troubles.
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O how full of anxiety are mindes of mortal men? cares and crosses still set upon them;
O how full of anxiety Are minds of Mortal men? Cares and Crosses still Set upon them;
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they are encompassed with afflictions on every side: Experto crede Magistro: Job spake it by experience in his nineteenth Chapter;
they Are encompassed with afflictions on every side: Expert crede Magister: Job spoke it by experience in his nineteenth Chapter;
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If I am ungodly, then woe is me: and if just, I cannot lift up my head, being fill'd with misery. If I am ungodly, then woe is me: and if just, I cannot lift up my head, being filled with misery.
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And from this no estate, condition, nor age is free: all is vanity and vexation of spirit.
And from this no estate, condition, nor age is free: all is vanity and vexation of Spirit.
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Our infancie is full of folly: youth of disorder and toil: elder years of infirmity: each time hath its burthen, and that which may justly work our weariness.
Our infancy is full of folly: youth of disorder and toil: elder Years of infirmity: each time hath its burden, and that which may justly work our weariness.
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Art thou poor, O man? why then thou shalt be opprest with need, hunger, nakedness, and with cold.
Art thou poor, Oh man? why then thou shalt be oppressed with need, hunger, nakedness, and with cold.
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But art thou rich? why, hereby then thine abundance will prove to be thine overthrow:
But art thou rich? why, hereby then thine abundance will prove to be thine overthrow:
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this gives thee reins to run after thy impious lust;
this gives thee reins to run After thy impious lust;
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and to rush upon all unlawfull Acts. Again art thou a servant? why then, either thy mind is terrified with threats;
and to rush upon all unlawful Acts. Again art thou a servant? why then, either thy mind is terrified with Treats;
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or thy body afflicted with many stripes.
or thy body afflicted with many stripes.
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Or art thou a Master, and hast others at command? why then, if thou art cruel, fear will possess thee of rebellious servants,
Or art thou a Master, and hast Others At command? why then, if thou art cruel, Fear will possess thee of rebellious Servants,
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and if kinde and affable, they will soon neglect thee, and wax insolent. Either thy rigour will draw hatred on thy head, or familiarity contempt.
and if kind and affable, they will soon neglect thee, and wax insolent. Either thy rigour will draw hatred on thy head, or familiarity contempt.
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So that there is no estate on earth can make a man compleatly happy.
So that there is no estate on earth can make a man completely happy.
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Yea, who ever lived one day in perfect joy? wherein either the guilt of conscience, the violence of wrath,
Yea, who ever lived one day in perfect joy? wherein either the guilt of conscience, the violence of wrath,
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or the motions of concupiscence, did not trouble him? wherein neither the spite of envie, the love of avarice,
or the motions of concupiscence, did not trouble him? wherein neither the spite of envy, the love of avarice,
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or swelling pride, did not touch him? and wherein neither loss, offence, or passion did not move him? Yea, that very time, the night which is granted us for our rest and quiet, is not granted to be quiet:
or swelling pride, did not touch him? and wherein neither loss, offence, or passion did not move him? Yea, that very time, the night which is granted us for our rest and quiet, is not granted to be quiet:
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for dreams do terrifie, and visions do molest us, and although those things are not truly terrible and sorrowfull, which Dreamers dream;
for dreams do terrify, and visions do molest us, and although those things Are not truly terrible and sorrowful, which Dreamers dream;
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yet they are truly terrified, and are sorrowful: insomuch that sometimes sleeping they do weep, and waking are much disturb'd.
yet they Are truly terrified, and Are sorrowful: insomuch that sometime sleeping they do weep, and waking Are much disturbed.
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Yet above and besides all this, there are divers sicknesses whereunto our nature is continually incident.
Yet above and beside all this, there Are diverse Sicknesses whereunto our nature is continually incident.
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All the industry of Physitians have not hitherto found out so many names for diseases,
All the industry of Physicians have not hitherto found out so many names for diseases,
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as our humane frailty do dayly suffer, Suffer (did I say) unsufferablenesse of diseases;
as our humane frailty do daily suffer, Suffer (did I say) unsufferableness of diseases;
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or unsufferable (did I say) sufferance. The sence will be best if we take both:
or unsufferable (did I say) sufferance. The sense will be best if we take both:
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for it is unsufferable from the bitternesse of the passions: and sufferable for the necessitie of it.
for it is unsufferable from the bitterness of the passion: and sufferable for the necessity of it.
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JESUS therefore when he saw Mary lamenting her late diseased Brother, was troubled in the spirit, and wept:
JESUS Therefore when he saw Marry lamenting her late diseased Brother, was troubled in the Spirit, and wept:
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John 11. perhaps not because that Lazarus was dead:John 11. perhaps not Because that Lazarus was dead:
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but rather for that being dead and at rest, he was about to recall him into the misery of this present life.
but rather for that being dead and At rest, he was about to Recall him into the misery of this present life.
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But the Lord again will deliver both him and us out of all our troubles: for our time is determined, and he hath appointed our bounds which we cannot pass: therefore we must die:
But the Lord again will deliver both him and us out of all our Troubles: for our time is determined, and he hath appointed our bounds which we cannot pass: Therefore we must die:
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Death is the wages of sin; therefore we all shall die: and for to die is the law of nature;
Death is the wages of since; Therefore we all shall die: and for to die is the law of nature;
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therefore we cannot chuse but die: which sheweth you my second part, The necessity of death:
Therefore we cannot choose but die: which shows you my second part, The necessity of death:
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The act in mans departing, He yieldeth up. Homo moritur. Man yieldeth up. There is a time to be born, and a time to die, saith the Preacher:
The act in men departing, He yieldeth up. Homo moritur. Man yieldeth up. There is a time to be born, and a time to die, Says the Preacher:
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but this Preacher could not tell us what year, or in what time of the year, this time of Death should be.
but this Preacher could not tell us what year, or in what time of the year, this time of Death should be.
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And that she is most to be feared in March, and in Autumn, is no more then a popular perswasion.
And that she is most to be feared in March, and in Autumn, is no more then a popular persuasion.
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Every moneth, every day is fitted unto death. The Church yard is alwayes open; and every hour may be heard the dolefull sound of the passing Bell.
Every Monn, every day is fitted unto death. The Church yard is always open; and every hour may be herd the doleful found of the passing Bell.
np1 n1, d n1 vbz vvn p-acp n1. dt n1 n1 vbz av j; cc d n1 vmb vbi vvn dt j n1 pp-f dt j-vvg n1.
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sooner or later we must all shake hands with impartial death. It is true that Enoch is not yet dead;
sooner or later we must all shake hands with impartial death. It is true that Enoch is not yet dead;
av-c cc jc pns12 vmb d vvi n2 p-acp j n1. pn31 vbz j cst np1 vbz xx av j;
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yet (saith Aquinas ) he must sometime die; for it is an irrevocable sentence laid on sin:
yet (Says Aquinas) he must sometime die; for it is an irrevocable sentence laid on since:
av (vvz np1) pns31 vmb av vvi; c-acp pn31 vbz dt j n1 vvn p-acp n1:
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Morte moriemini, ye shall surely die; or dying, you shall die; Motthamoth, as it is in the original, Gen. 2.17. Which kinde of speech we may not call a Pleonasm; Morte Die, you shall surely die; or dying, you shall die; Motthamoth, as it is in the original, Gen. 2.17. Which kind of speech we may not call a Pleonasm;
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or a vain Grammatical repetition, and doubling of the word moriendi: for in the Hebrew Dialect, by this is meant, Certissimè mori, the certainty and necessity of death:
or a vain Grammatical repetition, and doubling of the word moriendi: for in the Hebrew Dialect, by this is meant, Certissimè Mori, the certainty and necessity of death:
cc dt j j n1, cc vvg pp-f dt n1 fw-la: p-acp p-acp dt njp n1, p-acp d vbz vvn, fw-la fw-la, dt n1 cc n1 pp-f n1:
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and not only this, but citissimè mori, the suddenness of death: and not only this, but violentèr mori, the violence of death.
and not only this, but citissimè Mori, the suddenness of death: and not only this, but violentèr Mori, the violence of death.
cc xx av-j d, cc-acp fw-la fw-la, dt n1 pp-f n1: cc xx av-j d, cc-acp vvb fw-la, dt n1 pp-f n1.
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For as often as the Scripture makes mention of death and doubleth it; there is not meant a natural death, but violent and judicial.
For as often as the Scripture makes mention of death and doubles it; there is not meant a natural death, but violent and judicial.
p-acp c-acp av c-acp dt n1 vvz n1 pp-f n1 cc vvz pn31; pc-acp vbz xx vvn dt j n1, cc-acp j cc j.
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Our first parents died against nature, their death being an act only of Gods Justice towards them for their disobedience.
Our First Parents died against nature, their death being an act only of God's justice towards them for their disobedience.
po12 ord n2 vvd p-acp n1, po32 n1 vbg dt n1 av-j pp-f npg1 n1 p-acp pno32 p-acp po32 n1.
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The Lord made a Covenant with Adam, wherein Adam tyed himself, his Heirs, and Executors, but he forfeited his Bond;
The Lord made a Covenant with Adam, wherein Adam tied himself, his Heirs, and Executors, but he forfeited his Bound;
dt n1 vvd dt n1 p-acp np1, c-crq np1 vvn px31, po31 n2, cc n2, cc-acp pns31 vvd po31 n1;
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and we that succeed him in his sin, are lyable to the debt:
and we that succeed him in his since, Are liable to the debt:
cc pns12 cst vvb pno31 p-acp po31 n1, vbr j p-acp dt n1:
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Death is the debt that we must all pay though never so unwilling, as the word [ moriendum ] sheweth;
Death is the debt that we must all pay though never so unwilling, as the word [ Moriendum ] shows;
n1 vbz dt n1 cst pns12 vmb d vvi c-acp av-x av j, c-acp dt n1 [ fw-la ] vvz;
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it would be bootless to resist.
it would be bootless to resist.
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Do we not receive our life but upon condition? why then should we grieve to pay it at the first asking? A wise man will make a vertue of necessity;
Do we not receive our life but upon condition? why then should we grieve to pay it At the First asking? A wise man will make a virtue of necessity;
vdb pns12 xx vvi po12 n1 cc-acp p-acp n1? uh-crq av vmd pns12 vvi pc-acp vvi pn31 p-acp dt ord vvg? dt j n1 vmb vvi dt n1 pp-f n1;
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and when his soul that was lent him is required, he (will be thankfull unto God for its use,
and when his soul that was lent him is required, he (will be thankful unto God for its use,
cc c-crq po31 n1 cst vbds vvn pno31 vbz vvn, pns31 (n1 vbi j p-acp np1 p-acp po31 n1,
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and) is very ready to render it to him again: he yieldeth it up. By death we restore but what was borrowed.
and) is very ready to render it to him again: he yieldeth it up. By death we restore but what was borrowed.
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Homo vitae commodatus ( saith one) non donatus est. But I may well alter the case, Homo vitae commodatus (Says one) non donatus est. But I may well altar the case,
fw-la fw-la fw-la (vvz pi) fw-fr fw-la fw-la. cc-acp pns11 vmb av vvi dt n1,
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and say, (non homo vitae, sed) vita homini commodata est, non donata.
and say, (non homo vitae, sed) vita Homini commodata est, non donata.
cc vvi, (fw-la fw-la fw-la, fw-la) fw-la fw-la fw-la fw-la, fw-fr fw-la.
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Doth God then lend us one another, and do we grudge when he calls for his own? So have I seen ill Debters, that borrow with prayers, keep with thanks and repay with enmity.
Does God then lend us one Another, and do we grudge when he calls for his own? So have I seen ill Debtors, that borrow with Prayers, keep with thanks and repay with enmity.
vdz n1 av vvb pno12 crd j-jn, cc vdb pns12 vvb c-crq pns31 vvz p-acp po31 d? av vhi pns11 vvn j-jn n2, cst vvb p-acp n2, vvb p-acp n2 cc vvi p-acp n1.
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We much mistake our Tenure, and account that for gift, which God intends for loan. We are no more then Tenants at will yet think our selves to be owners.
We much mistake our Tenure, and account that for gift, which God intends for loan. We Are no more then Tenants At will yet think our selves to be owners.
pns12 d vvb po12 n1, cc n1 cst p-acp n1, r-crq np1 vvz p-acp n1. pns12 vbr dx dc cs n2 p-acp n1 av vvi po12 n2 pc-acp vbi n2.
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If this condition were proper only to our selves and Climate;
If this condition were proper only to our selves and Climate;
cs d n1 vbdr j av-j p-acp po12 n2 cc n1;
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how unhappy should we seem to be? But behold, no place is secure from death.
how unhappy should we seem to be? But behold, no place is secure from death.
c-crq j vmd pns12 vvi pc-acp vbi? cc-acp vvb, dx n1 vbz j p-acp n1.
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Zacharie shall meet her, though it be between the Temple and the Altar.Zacharias shall meet her, though it be between the Temple and the Altar.
np1 vmb vvi pno31, cs pn31 vbb p-acp dt n1 cc dt n1.
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Men had a Sanctuary to flie unto of old, yet there did Priamus, there did Joab die:
Men had a Sanctuary to fly unto of old, yet there did Priam, there did Joab die:
np1 vhd dt n1 pc-acp vvi p-acp pp-f j, av a-acp vdd np1, a-acp vdd np1 vvi:
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and when is a man more sure then sitting? yet Eli fell down backward from his bench, and died.
and when is a man more sure then sitting? yet Eli fell down backward from his bench, and died.
cc c-crq vbz dt n1 av-dc j cs vvg? av np1 vvd a-acp av-j p-acp po31 n1, cc vvd.
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And do not every Prince, and Monarch dance with us in the same ring? But what speak I of Earth? the God of Nature, the Saviour of men have trod the same steps:
And do not every Prince, and Monarch dance with us in the same ring? But what speak I of Earth? the God of Nature, the Saviour of men have trod the same steps:
cc vdb xx d n1, cc n1 vvi p-acp pno12 p-acp dt d n1? p-acp q-crq vvb pns11 pp-f n1? dt n1 pp-f n1, dt n1 pp-f n2 vhb vvn dt d n2:
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and should we think much to follow him? No. Consider but a little the Emblem of impartial death, as * some have pictured it and we need not.
and should we think much to follow him? No. Consider but a little the Emblem of impartial death, as * Some have pictured it and we need not.
cc vmd pns12 vvi av-d pc-acp vvi pno31? n1 vvb p-acp dt j dt n1 pp-f j n1, c-acp * d vhb vvn pn31 cc pns12 vvb xx.
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A Carkass (it is) of man, that only doth consist of bones united by the nerves:
A Carcase (it is) of man, that only does consist of bones united by the nerves:
dt n1 (pn31 vbz) pp-f n1, cst av-j vdz vvi pp-f n2 vvn p-acp dt n2:
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ears, eyes, and nose it hath none: naked and terrible to behold: brandishing a sharp fickle with both her hands, as if cutting down of corn.
ears, eyes, and nose it hath none: naked and terrible to behold: brandishing a sharp fickle with both her hands, as if cutting down of corn.
n2, n2, cc n1 pn31 vhz pix: j cc j pc-acp vvi: vvg dt j j p-acp d po31 n2, c-acp cs vvg a-acp pp-f n1.
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This is the Icon, the image of death: wherein look how many parts, so many mysteries.
This is the Icon, the image of death: wherein look how many parts, so many Mysteres.
d vbz dt np1, dt n1 pp-f n1: c-crq vvb c-crq d n2, av d n2.
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First, Death is pictured without eyes, as an indifferent Judg, NONLATINALPHABET;
First, Death is pictured without eyes, as an indifferent Judge,;
ord, n1 vbz vvn p-acp n2, c-acp dt j n1,;
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she is no respecter of persons, which have no fear of the mighty, nor pitty on the poor: she is no respecter of Persons, which have no Fear of the mighty, nor pity on the poor:
pns31 vbz dx n1 pp-f n2, r-crq vhb dx n1 pp-f dt j, ccx n1 p-acp dt j:
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no noble dignity, nor resplendent shew; no riches, not the greatest treasure can procure her peace.
no noble dignity, nor resplendent show; no riches, not the greatest treasure can procure her peace.
uh-dx j n1, ccx j n1; dx n2, xx dt js n1 vmb vvi po31 n1.
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O you Emperours, Popes, and Kings; Princes, and the greatest Potentates; your Thrones, Diadems, and purple robes;
O you emperors, Popes, and Kings; Princes, and the greatest Potentates; your Thrones, Diadems, and purple robes;
sy pn22 n2, n2, cc n2; n2, cc dt js n2; po22 n2, n2, cc j-jn n2;
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Sceptres, Crowns, and Miters, death casteth to the ground. You that are clothed in glorious garments and adorned to pomp shall die like men.
Sceptres, Crowns, and Miters, death Cast to the ground. You that Are clothed in glorious garments and adorned to pomp shall die like men.
n2, n2, cc n2, n1 vvz p-acp dt n1. pn22 cst vbr vvn p-acp j n2 cc vvn p-acp n1 vmb vvi av-j n2.
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Thou shalt not be safe, O Caesar, in the Senate House: Death will as well finde an entrance to the stately Palace, as the poorest Cottage:
Thou shalt not be safe, Oh Caesar, in the Senate House: Death will as well find an Entrance to the stately Palace, as the Poorest Cottage:
pns21 vm2 xx vbi j, uh np1, p-acp dt n1 n1: n1 vmb a-acp av vvi dt n1 p-acp dt j n1, p-acp dt js n1:
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Pallida mors aequo pede pulsat pauperum tabernas, Regumque turres. Secondly, without ears: that will admit no prayers, no supplications to pacifie her rage and fury. Pallida mors Aequo pede pulsat Pauperum tabernas, Regumque Towers. Secondly, without ears: that will admit no Prayers, no supplications to pacify her rage and fury.
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O you wise and learned Doctors, your eloquence, your knowledge shall not now prevail; she is deaf, and heareth not your Reasons and Arguments of Philosophie;
O you wise and learned Doctors, your eloquence, your knowledge shall not now prevail; she is deaf, and hears not your Reasons and Arguments of Philosophy;
sy pn22 j cc j n2, po22 n1, po22 n1 vmb xx av vvi; pns31 vbz j, cc vvz xx po22 n2 cc n2 pp-f n1;
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not the pleading of the wrangling Lawyer, or the sweet tongued Orator. The Poet with his pleasant Jests;
not the pleading of the wrangling Lawyer, or the sweet tongued Orator. The Poet with his pleasant Jests;
xx dt n-vvg pp-f dt j-vvg n1, cc dt j j-vvn n1. dt n1 p-acp po31 j n2;
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the subtil Sophister with his fallacies shall not now deceive her. She yieldeth not to the sighs of the afflicted, nor their tears:
the subtle Sophister with his fallacies shall not now deceive her. She yieldeth not to the sighs of the afflicted, nor their tears:
dt j n1 p-acp po31 n2 vmb xx av vvi pno31. pns31 vvz xx p-acp dt n2 pp-f dt j-vvn, ccx po32 n2:
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Finally the prayers of the humble; the vain smooth speeches of Flatterers she doth not, she cannot hear. Heu, heu!
Finally the Prayers of the humble; the vain smooth Speeches of Flatterers she does not, she cannot hear. Heu, heu!
av-j dt n2 pp-f dt j; dt j j n2 pp-f n2 pns31 vdz xx, pns31 vmbx vvi. np1, fw-la!
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quam surd â miseros avertitur aure: Et flentes oculos claudere saeva negat. Next Death is said to have no nose:
quam surd â miseros avertitur Aure: Et flentes Eyes claudere saeva negate. Next Death is said to have no nose:
fw-la vvn fw-la fw-la fw-la n1: fw-la n2 fw-la fw-la fw-la vvd. ord n1 vbz vvn pc-acp vhi dx n1:
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as not to be deceived by any delightful smell. O you wanton and lascivious Girls! your fragrant odours will now be nothing worth: as not to be deceived by any delightful smell. O you wanton and lascivious Girls! your fragrant odours will now be nothing worth:
c-acp xx pc-acp vbi vvn p-acp d j n1. sy pn22 j-jn cc j n2! po22 j n2 vmb av vbi pix j:
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the apparel that is all perfumed, and your sweetest powders, Death will esteem as dust.
the apparel that is all perfumed, and your Sweetest powders, Death will esteem as dust.
dt n1 cst vbz d vvn, cc po22 js n2, n1 vmb vvi p-acp n1.
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Jezabel no sooner looks through the Window with her painted face, but it is torn in pieces by the ravenous Dogs.Jezebel no sooner looks through the Window with her painted face, but it is torn in Pieces by the ravenous Dogs.
np1 av-dx av-c vvz p-acp dt n1 p-acp po31 j-vvn n1, cc-acp pn31 vbz vvn p-acp n2 p-acp dt j n2.
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To what purpose then are all these kindes of savours, so many strange distilled waters, your Musk, Perfumes, and Ambers? Death also is represented naked;
To what purpose then Are all these Kinds of savours, so many strange distilled waters, your Musk, Perfumes, and Ambers? Death also is represented naked;
p-acp r-crq n1 av vbr d d n2 pp-f n2, av d j j-vvn n2, po22 n1, vvz, cc n2? n1 av vbz vvn j;
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to shew the small regard she hath of Coin, rewards, and Earths abundance. O you rich and wealthy men, whose hope is placed in your large possessions! to show the small regard she hath of Coin, rewards, and Earth's abundance. O you rich and wealthy men, whose hope is placed in your large possessions!
pc-acp vvi dt j n1 pns31 vhz pp-f n1, n2, cc ng1 n1. sy pn22 j cc j n2, rg-crq n1 vbz vvn p-acp po22 j n2!
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think not when your Barns are full to be freed from death. Thou fool if this night thy soul be required, then whose are these?
think not when your Barns Are full to be freed from death. Thou fool if this night thy soul be required, then whose Are these?
vvb xx c-crq po22 n2 vbr j pc-acp vbi vvn p-acp n1. pns21 n1 cs d n1 po21 n1 vbi vvn, av r-crq vbr d?
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Again, Death is fained to have no flesh, no blood, nor skin: no esteem of tender Age, of strength, nor of complexion.
Again, Death is feigned to have no Flesh, no blood, nor skin: no esteem of tender Age, of strength, nor of complexion.
av, n1 vbz vvn pc-acp vhi dx n1, dx n1, ccx n1: dx n1 pp-f j n1, pp-f n1, ccx pp-f n1.
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Ipsa rapuit Juvenes, primâ florente juventa. Lastly, Death doth shake her Sithe; to declare how she cuts down men like corn:
Ipsa Ravished Juvenes, primâ florente juventa. Lastly, Death does shake her Sith; to declare how she cuts down men like corn:
fw-la fw-la n1, fw-la fw-la fw-la. ord, n1 vdz vvi pno31 a-acp; pc-acp vvi c-crq pns31 vvz a-acp n2 j n1:
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the good together with the chaff, all shall down; that which is ripe for the coelestial Garner;
the good together with the chaff, all shall down; that which is ripe for the celestial Garner;
dt j av p-acp dt n1, d vmb vvi; cst r-crq vbz j p-acp dt j n1;
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and the green as straw to be burnt in eternal fire.
and the green as straw to be burned in Eternal fire.
cc dt j-jn c-acp n1 pc-acp vbi vvn p-acp j n1.
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When Lazarus is conveighed into Abrahams bosom, the rich Glutton shall be cast into the pit of Hell. When Lazarus is conveyed into Abrahams bosom, the rich Glutton shall be cast into the pit of Hell.
c-crq np1 vbz vvd p-acp npg1 n1, dt j n1 vmb vbi vvn p-acp dt n1 pp-f n1.
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So thus (Beloved) by this Mortïs imago, Deaths image, you may well conceive, how that all assuredly shall die.
So thus (beloved) by this Mortïs imago, Death's image, you may well conceive, how that all assuredly shall die.
av av (vvn) p-acp d vbz fw-la, ng1 n1, pn22 vmb av vvi, c-crq cst d av-vvn vmb vvi.
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There is a necessity, it cannot be avoided, why then are we unwilling for to die? Morieris, thou shalt die:
There is a necessity, it cannot be avoided, why then Are we unwilling for to die? Morieris, thou shalt die:
pc-acp vbz dt n1, pn31 vmbx vbi vvn, uh-crq av vbr pns12 j c-acp pc-acp vvi? np1, pns21 vm2 vvi:
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why it were foolishness to fear what I cannot shun. I shall not be the first nor last:
why it were foolishness to Fear what I cannot shun. I shall not be the First nor last:
c-crq pn31 vbdr n1 pc-acp vvi r-crq pns11 vmbx vvi. pns11 vmb xx vbi dt ord ccx vvi:
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many have gone before, all shall follow. Morieris, thou shalt die: Why it is our humane nature, not a punishment.
many have gone before, all shall follow. Morieris, thou shalt die: Why it is our humane nature, not a punishment.
d vhb vvn a-acp, d vmb vvi. np1, pns21 vm2 vvi: c-crq pn31 vbz po12 j n1, xx dt n1.
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I had a beginning, and must therefore end. Morieris, thou shalt die:
I had a beginning, and must Therefore end. Morieris, thou shalt die:
pns11 vhd dt n1, cc vmb av vvi. np1, pns21 vm2 vvi:
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Why it is no news, I am sworn to it, and should I then repent? to this purpose I came into the world,
Why it is no news, I am sworn to it, and should I then Repent? to this purpose I Come into the world,
c-crq pn31 vbz dx n1, pns11 vbm vvn p-acp pn31, cc vmd pns11 av vvi? p-acp d n1 pns11 vvd p-acp dt n1,
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and every day am walking to the Grave. Morieris, thou shalt die:
and every day am walking to the Grave. Morieris, thou shalt die:
cc d n1 vbm vvg p-acp dt j. np1, pns21 vm2 vvi:
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Good God! what can be better unto mortal man? if Heaven be our countrey, earth is but a place of Banishment. Morieris, thou shalt die!
Good God! what can be better unto Mortal man? if Heaven be our country, earth is but a place of Banishment. Morieris, thou shalt die!
j np1 q-crq vmb vbi jc p-acp j-jn n1? cs n1 vbb po12 n1, n1 vbz p-acp dt n1 pp-f n1. np1, pns21 vm2 vvi!
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This is Jus Gentium, to pay the Creditor what we have received:
This is Jus Gentium, to pay the Creditor what we have received:
d vbz np1 fw-la, pc-acp vvi dt n1 r-crq pns12 vhb vvn:
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why then should a man repine? he knoweth this Coin not to be his own;
why then should a man repine? he Knoweth this Coin not to be his own;
uh-crq av vmd dt n1 vvi? pns31 vvz d n1 xx pc-acp vbi po31 d;
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that his Soul is only lent him, and he yieldeth up the Ghost, which is the depositum, the Act of this Subject,
that his Soul is only lent him, and he yieldeth up the Ghost, which is the depositum, the Act of this Subject,
cst po31 n1 vbz av-j vvn pno31, cc pns31 vvz a-acp dt n1, r-crq vbz dt fw-la, dt n1 pp-f d n-jn,
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and now comes next to be handled. Homo moritur, Man yieldeth up the Ghost.
and now comes next to be handled. Homo moritur, Man yieldeth up the Ghost.
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GHOST. GHOST.
n1.
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That divine Essence, the Soul of man, is in Scripture sometimes called a Spirit, and sometimes a Ghost.
That divine Essence, the Soul of man, is in Scripture sometime called a Spirit, and sometime a Ghost.
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Stephen, when he was stoned, cryed out, Lord receive my Spirit, Acts 7. JESUS bowed, and gave up the Ghost, John 19. But there hath been great contention amongst Philosophers, what this Soul, this Ghost should be. Stephen, when he was stoned, cried out, Lord receive my Spirit, Acts 7. JESUS bowed, and gave up the Ghost, John 19. But there hath been great contention among Philosophers, what this Soul, this Ghost should be.
np1, c-crq pns31 vbds vvn, vvd av, n1 vvi po11 n1, n2 crd np1 vvd, cc vvd a-acp dt n1, np1 crd p-acp a-acp vhz vbn j n1 p-acp n2, r-crq d n1, d n1 vmd vbi.
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Thales Milesius, the Athenian, (who lived in Kings Ahabs dayes) was the first that ever would undertake to define it; and that was thus. Thales Milesius, the Athenian, (who lived in Kings Ahabs days) was the First that ever would undertake to define it; and that was thus.
np1 np1, dt jp, (r-crq vvd p-acp ng1 vvz n2) vbds dt ord cst av vmd vvi pc-acp vvi pn31; cc d vbds av.
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The Soul is a nature alwayes moving it self. Pythagoras did make it no more then a number;
The Soul is a nature always moving it self. Pythagoras did make it no more then a number;
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and Plato, A moving substance that went by Harmony.
and Plato, A moving substance that went by Harmony.
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But Aristotle (comes neerer to the purpose, and) calleth it NONLATINALPHABET, a continual Act of a natural, of an instrumental Body, that may have life.
But Aristotle (comes nearer to the purpose, and) calls it, a continual Act of a natural, of an instrumental Body, that may have life.
p-acp np1 (vvz av-jc p-acp dt n1, cc) vvz pn31, dt j n1 pp-f dt j, pp-f dt j n1, cst vmb vhi n1.
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But indeed we may more truly say what the Soul is not, then what it is:
But indeed we may more truly say what the Soul is not, then what it is:
p-acp av pns12 vmb av-dc av-j vvi r-crq dt n1 vbz xx, cs r-crq pn31 vbz:
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the greatest perfection we describe by Negatives. She cannot proceed from the matter, from the figure, or qualities of the Body:
the greatest perfection we describe by Negatives. She cannot proceed from the matter, from the figure, or qualities of the Body:
dt js n1 pns12 vvb p-acp n2-jn. pns31 vmbx vvi p-acp dt n1, p-acp dt n1, cc n2 pp-f dt n1:
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neither from the Harmony, Conjunction, and Agreement of the same: this the soul is not.
neither from the Harmony, Conjunction, and Agreement of the same: this the soul is not.
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The vital and animal spirits, are only the Instruments of the soul, and not the soul it self:
The vital and animal spirits, Are only the Instruments of the soul, and not the soul it self:
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if otherwise, she were not immortal, but would perish together with the Body. Now the soul can be without the body, and vital spirits;
if otherwise, she were not immortal, but would perish together with the Body. Now the soul can be without the body, and vital spirits;
cs av, pns31 vbdr xx j, cc-acp vmd vvi av p-acp dt n1. av dt n1 vmb vbi p-acp dt n1, cc j n2;
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though the bodie and vital spirits cannot be without the soul: without her the bodie moveth not all.
though the body and vital spirits cannot be without the soul: without her the body moves not all.
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She in a moment by the cogitations passeth through the whole Heavens, encompasseth the Earth and Seas:
She in a moment by the cogitations passes through the Whole Heavens, encompasses the Earth and Seas:
pns31 p-acp dt n1 p-acp dt n2 vvz p-acp dt j-jn n2, vvz dt n1 cc n2:
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this is invisible, and cannot be perceived by sense. For the operations of her Essence, she hath Spirit, Will and Judgement; Sense, Understanding, Reason:
this is invisible, and cannot be perceived by sense. For the operations of her Essence, she hath Spirit, Will and Judgement; Sense, Understanding, Reason:
d vbz j, cc vmbx vbi vvn p-acp n1. p-acp dt n2 pp-f po31 n1, pns31 vhz n1, n1 cc n1; n1, n1, n1:
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and for her Beauty, Temperance, Justice, and other Vertues of the Minde:
and for her Beauty, Temperance, justice, and other Virtues of the Mind:
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in fine, she is so divine, that she can hardly be comprehended by Reason, much less then be perceived by sense.
in fine, she is so divine, that she can hardly be comprehended by Reason, much less then be perceived by sense.
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God hath given us a soul more to use it, then to know it: He only knows it perfectly that is above it;
God hath given us a soul more to use it, then to know it: He only knows it perfectly that is above it;
np1 vhz vvn pno12 dt n1 av-dc pc-acp vvi pn31, cs pc-acp vvi pn31: pns31 av-j vvz pn31 av-j d vbz p-acp pn31;
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we now know it only by the effects, but shall come to a cleerer revelation in the eternal Heavens.
we now know it only by the effects, but shall come to a clearer Revelation in the Eternal Heavens.
pns12 av vvb pn31 av-j p-acp dt n2, cc-acp vmb vvi p-acp dt jc n1 p-acp dt j n2.
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Neither do the Philosophers wrangle more concerning the Essence of our souls, then they differ about the parts thereof.
Neither do the Philosophers wrangle more Concerning the Essence of our Souls, then they differ about the parts thereof.
d vdb dt n2 vvb av-dc vvg dt n1 pp-f po12 n2, cs pns32 vvb p-acp dt n2 av.
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Most and the latest writers would have them to be four: Understanding, Reason, Anger, and Desire: Most and the latest writers would have them to be four: Understanding, Reason, Anger, and Desire:
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but yet the best received opinion will allow no more then two, under which they comprize the rest.
but yet the best received opinion will allow no more then two, under which they comprise the rest.
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The one is spiritual, intellectual, and therein you have the discourse of Reason:
The one is spiritual, intellectual, and therein you have the discourse of Reason:
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the other sensual, brutish, which is the Will, wandering of it self, disordered, wherein all evil desires have their dwelling.
the other sensual, brutish, which is the Will, wandering of it self, disordered, wherein all evil Desires have their Dwelling.
dt j-jn j, j, r-crq vbz dt n1, vvg pp-f pn31 n1, vvn, c-crq d j-jn n2 vhb po32 n1.
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However the soul (that is immortal) cannot properly be said to be divided: because what is divided, dissolveth; and what is dissolved, perisheth:
However the soul (that is immortal) cannot properly be said to be divided: Because what is divided, dissolveth; and what is dissolved, Perishes:
c-acp dt n1 (cst vbz j) vmbx av-j vbi vvn pc-acp vbi vvn: c-acp r-crq vbz vvn, vvz; cc q-crq vbz vvn, vvz:
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yet it may be said to be compounded, and made subject (during the union with the body) to these two principal parts, the Will and Understanding.
yet it may be said to be compounded, and made Subject (during the Union with the body) to these two principal parts, the Will and Understanding.
av pn31 vmb vbi vvn pc-acp vbi vvn, cc vvd n-jn (p-acp dt n1 p-acp dt n1) p-acp d crd j-jn n2, dt n1 cc n1.
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The soul indeed may be said to be divided (but in another sense) to be separated from the body; The soul indeed may be said to be divided (but in Another sense) to be separated from the body;
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which may happen even in the best complexions: if there be any excesse or defect in the Humors, then it causeth Death;
which may happen even in the best complexions: if there be any excess or defect in the Humours, then it Causes Death;
r-crq vmb vvi av p-acp dt js n2: cs pc-acp vbb d n1 cc n1 p-acp dt n2, cs pn31 vvz n1;
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in the Radical Humor I mean, which is the root of Life: for as the heat consumeth this Humidity, so doth the party languish, he dieth:
in the Radical Humour I mean, which is the root of Life: for as the heat consumeth this Humidity, so does the party languish, he Dieth:
p-acp dt j n1 pns11 vvb, r-crq vbz dt n1 pp-f n1: c-acp c-acp dt n1 vvz d n1, av vdz dt n1 vvb, pns31 vvz:
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just like the flame which lesseneth her light and vigour, as the oil wasteth in the Lamp, till it be extinguished.
just like the flame which lessens her Light and vigour, as the oil wastes in the Lamp, till it be extinguished.
av av-j dt n1 r-crq vvz po31 n1 cc n1, c-acp dt n1 vvz p-acp dt n1, c-acp pn31 vbb vvn.
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Again, the life of man consisteth in his breath, which is no more then winde or Air that refresh the Heart, which if retained either in the Mouth or Artery, the man is surely dead.
Again, the life of man Consisteth in his breath, which is no more then wind or Air that refresh the Heart, which if retained either in the Mouth or Artery, the man is surely dead.
av, dt n1 pp-f n1 vvz p-acp po31 n1, r-crq vbz av-dx av-dc cs n1 cc n1 cst vvi dt n1, r-crq cs vvn av-d p-acp dt n1 cc n1, dt n1 vbz av-j j.
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What then is death, but the taking down of these sticks whereof this earthly Tent is built? But the separation of two great Friends until they meet again:
What then is death, but the taking down of these sticks whereof this earthly Tent is built? But the separation of two great Friends until they meet again:
q-crq av vbz n1, cc-acp dt vvg a-acp pp-f d vvz c-crq d j n1 vbz vvn? p-acp dt n1 pp-f crd j n2 c-acp pns32 vvb av:
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but the Goal-delivery of a long Prisoner that rejoyces to be at liberty.
but the Goal delivery of a long Prisoner that rejoices to be At liberty.
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The sleep of the Body, and the awaking of the Soul which hastneth to be gone, flyeth away,
The sleep of the Body, and the awaking of the Soul which hasteneth to be gone, flies away,
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and where is she? my last particular, the Quere.
and where is she? my last particular, the Quere.
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Man yieldeth up the Ghost, and where is he? Ʋbi est? Where is he? Man yieldeth up the Ghost, and where is he? Ʋbi est? Where is he?
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Although it hath been a custom, amongst some Heathenish people, to burn the bodies of their dead; Although it hath been a custom, among Some Heathenish people, to burn the bodies of their dead;
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and the more Barbarous for to eat them:
and the more Barbarous for to eat them:
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yet still the most civil nations had the humanity to bury the Corps of their deceased Friends;
yet still the most civil Nations had the humanity to bury the Corpse of their deceased Friends;
av av dt av-ds j n2 vhd dt n1 pc-acp vvi dt n1 pp-f po32 j-vvn n2;
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for keep them we cannot, because they corrupt, they putrifie. Their Bodies therefore are committed to the ground, dust to dust, and ashes to ashes,
for keep them we cannot, Because they corrupt, they putrify. Their Bodies Therefore Are committed to the ground, dust to dust, and Ashes to Ashes,
c-acp vvb pno32 pns12 vmbx, c-acp pns32 vvb, pns32 vvi. po32 n2 av vbr vvn p-acp dt n1, n1 p-acp n1, cc n2 p-acp n2,
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as in THE BOOK OF COMMON PRAYER.
as in THE BOOK OF COMMON PRAYER.
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That the Bodies of the dead do return to the Earth from whence they were taken, no man can deny.
That the Bodies of the dead do return to the Earth from whence they were taken, no man can deny.
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But what is become of the soul? there is the question.
But what is become of the soul? there is the question.
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Where is she? Doth she vanish into nothing, or wander in the Air? doth she enter into beasts,
Where is she? Does she vanish into nothing, or wander in the Air? does she enter into beasts,
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and so inform them? is she idle and falls asleep? or else doth she hasten into Purgatory,
and so inform them? is she idle and falls asleep? or Else does she hasten into Purgatory,
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or fly to Heaven? There is the question; Where is she? Doth she vanish into nothing?
or fly to Heaven? There is the question; Where is she? Does she vanish into nothing?
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No. The Sadduces dare not die, for fear of not being;
No. The Sadducees Dare not die, for Fear of not being;
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and do merrily sing with the Hogs of the Epicures Stye, Ede, bibe, lude, post mortem nulla voluptas.
and do merrily sing with the Hogs of the Epicureans Stye, Ede, Bible, lude, post mortem nulla voluptas.
cc vdb av-j vvi p-acp dt n2 pp-f dt n2 vvi, zz, n1, vvb, fw-la fw-la fw-la fw-la.
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But the Christian is assured that the soul is immortal (otherwise he denyeth the hope of his resurrection,
But the Christian is assured that the soul is immortal (otherwise he denyeth the hope of his resurrection,
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and his faith is also vain) he doth well know that his soul survives his body;
and his faith is also vain) he does well know that his soul survives his body;
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she cannot be annihilated, nor vanish like a vapour: why then, where is she? In the Air?
she cannot be annihilated, nor vanish like a vapour: why then, where is she? In the Air?
pns31 vmbx vbi vvn, ccx vvb av-j dt n1: c-crq av, q-crq vbz pns31? p-acp dt n1?
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No. The spirits of the dead do not wander in the Earth nor Aia; they frequent not Churchyards, Sepulchers, nor Tombs;
No. The spirits of the dead do not wander in the Earth nor Aia; they frequent not Churchyards, Sepulchers, nor Tombs;
n1 dt n2 pp-f dt j vdb xx vvi p-acp dt n1 ccx np1; pns32 vvi xx n2, n2, ccx n2;
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and what after death is seen, is but the devil to deceive the people in their likeness;
and what After death is seen, is but the Devil to deceive the people in their likeness;
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she shall no more be beheld of men. Why then, where is she? Doth she inform any other creature?
she shall no more be beheld of men. Why then, where is she? Does she inform any other creature?
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No. The transmigration of Souls was but a fable that the Egyptians had taught Pythagoras, and Pythagoras the Platonists; who believed how that (that in tract of time) there should come a certain year, wherein all causes and effects long past, should return again, and continue constant:
No. The transmigration of Souls was but a fable that the egyptians had taught Pythagoras, and Pythagoras the Platonists; who believed how that (that in tract of time) there should come a certain year, wherein all Causes and effects long passed, should return again, and continue constant:
n1 dt n1 pp-f n2 vbds p-acp dt n1 cst dt np1 vhd vvn np1, cc np1 dt np1; r-crq vvd c-crq d (d p-acp n1 pp-f n1) pc-acp vmd vvi dt j n1, c-crq d n2 cc n2 av-j vvn, vmd vvi av, cc vvi j:
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as for example, that at Athens, Plato himself, who once had many Pupils there, after a long appointed season (36000 thousand years) the same Plato, City, and School, should return again;
as for Exampl, that At Athens, Plato himself, who once had many Pupils there, After a long appointed season (36000 thousand Years) the same Plato, city, and School, should return again;
c-acp p-acp n1, cst p-acp np1, np1 px31, r-crq a-acp vhd d n2 a-acp, p-acp dt av-j vvn n1 (crd crd n2) dt d np1, n1, cc n1, vmd vvi av;
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in which space Ptolomy the great Astronomer did conceive that the course and motion of the Sphere would be finished from West to East.
in which Molle Ptolemy the great Astronomer did conceive that the course and motion of the Sphere would be finished from West to East.
p-acp r-crq n1 np1 dt j n1 vdd vvi cst dt n1 cc n1 pp-f dt n1 vmd vbi vvn p-acp n1 p-acp n1.
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And in the mean time it is taught by these brutish men, that when the soul doth depart the bodie, she doth inform some Beast answerable to her former life:
And in the mean time it is taught by these brutish men, that when the soul does depart the body, she does inform Some Beast answerable to her former life:
cc p-acp dt j n1 pn31 vbz vvn p-acp d j n2, cst c-crq dt n1 vdz vvi dt n1, pns31 vdz vvi d n1 j p-acp po31 j n1:
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that the soul of an hasty and an angry man should degenerate into a Serpent: Thieves into Wolves;
that the soul of an hasty and an angry man should degenerate into a Serpent: Thieves into Wolves;
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and those that are delighted in swinish pleasure into Hogs: Homer into a Peacock, and Orpheus into a Swan.
and those that Are delighted in swinish pleasure into Hogs: Homer into a Peacock, and Orpheus into a Swan.
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Yea, and Origen writeth, that this Heresie of the souls departed) hapned among some (in his dayes) that were seeming Christians, occasioned by that they did not rightly understand the Scriptures:
Yea, and Origen Writeth, that this Heresy of the Souls departed) happened among Some (in his days) that were seeming Christians, occasioned by that they did not rightly understand the Scriptures:
uh, cc np1 vvz, cst d n1 pp-f dt n2 vvd) vvd p-acp d (p-acp po31 n2) cst vbdr vvg np1, vvn p-acp cst pns32 vdd xx av-jn vvi dt n2:
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as where it is said by Christ of John the Baptist, He is Elias, they refer that speech to the soul of John; which was only meant to be in the Spirit or power of Elias, to convert their souls unto God:
as where it is said by christ of John the Baptist, He is Elias, they refer that speech to the soul of John; which was only meant to be in the Spirit or power of Elias, to convert their Souls unto God:
c-acp c-crq pn31 vbz vvn p-acp np1 pp-f np1 dt np1, pns31 vbz np1, pns32 vvb cst n1 p-acp dt n1 pp-f np1; r-crq vbds av-j vvn pc-acp vbi p-acp dt n1 cc n1 pp-f np1, pc-acp vvi po32 n2 p-acp np1:
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They did not know how a man doth become a Dog or an Asse; Herod is a Fox:
They did not know how a man does become a Dog or an Ass; Herod is a Fox:
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it is by their resemblance in condition: not that the soul doth depart into a Beast.
it is by their resemblance in condition: not that the soul does depart into a Beast.
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Why then, where is she? is she alwayes idle, or asleep?
Why then, where is she? is she always idle, or asleep?
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No. I (saith the Lord) am the God of Abraham, the God of Isaac, and the God of Jacob;
No. I (Says the Lord) am the God of Abraham, the God of Isaac, and the God of Jacob;
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God is not the God of the dead, but of the living, Matth. 22. And if the soul departed live, she cannot be asleep nor idle; God is not the God of the dead, but of the living, Matthew 22. And if the soul departed live, she cannot be asleep nor idle;
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for to live is to be in action:
for to live is to be in actium:
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and what action doth better agree unto a departed Soul then the love and contemplation of her God? although Irenaeus, (and some others) will not grant thus much before the resurrection day.
and what actium does better agree unto a departed Soul then the love and contemplation of her God? although Irnaeus, (and Some Others) will not grant thus much before the resurrection day.
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Whose opinion doth seem to be grounded on that in the sixth of the Apocalyps, and the ninth verse:
Whose opinion does seem to be grounded on that in the sixth of the Apocalypse, and the ninth verse:
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where S. John saw lying under the Altar, the souls of them that were slain: where S. John saw lying under the Altar, the Souls of them that were slave:
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but this is answered in the next verse, That they cryed unto God, and therefore were not asleep.
but this is answered in the next verse, That they cried unto God, and Therefore were not asleep.
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But where then doth this Altar stand? when the soul is under it, where is she? In Purgatory?
But where then does this Altar stand? when the soul is under it, where is she? In Purgatory?
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No. The Papists strangely talk of four infernal places in the bowels of the Earth:
No. The Papists strangely talk of four infernal places in the bowels of the Earth:
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Hell, Purgatory, Limbus patrum, and Infantium. Perhaps Hell may be there, but the rest are fabulous.
Hell, Purgatory, Limbus patrum, and Infantium. Perhaps Hell may be there, but the rest Are fabulous.
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Hell they account to be the lowest, and would have Purgatory to be next:
Hell they account to be the lowest, and would have Purgatory to be next:
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where the soul shall be sure to bear enough, not only poena damni, but sensus too.
where the soul shall be sure to bear enough, not only poena damn, but sensus too.
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As for the antiquity of this Purgatory, even Plato is cited (by S. Augustine and Eusebius ) to be the Patron of it.
As for the antiquity of this Purgatory, even Plato is cited (by S. Augustine and Eusebius) to be the Patron of it.
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Yea, and may not Homer and Virgil too be alleadged for't? for who doubts but that Poets are alwayes Orthodox? Yet (O the cold devotion of those times!) this fire never began to burn out,
Yea, and may not Homer and Virgil too be alleged fored? for who doubts but that Poets Are always Orthodox? Yet (Oh the cold devotion of those times!) this fire never began to burn out,
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before Pope Gregories dayes, and since that, the Authority of the Turkish Alcoran hath much added to the flames thereof;
before Pope Gregories days, and since that, the authority of the Turkish Alcorani hath much added to the flames thereof;
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where there is seven yeers punishment for every sin. But see now (I pray) the vanity of this new invention.
where there is seven Years punishment for every since. But see now (I pray) the vanity of this new invention.
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Are not all the Articles of our Faith declared in sacred Writ: yet there we hear nothing of this fained Purgatory.
are not all the Articles of our Faith declared in sacred Writ: yet there we hear nothing of this feigned Purgatory.
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Solomon doth utterly quench this fire,: Solomon does utterly quench this fire,:
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The souls of the righteous are in the hands of God (saith he) and no torment shall come nigh them. The Souls of the righteous Are in the hands of God (Says he) and no torment shall come High them.
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Wisd. 3. Behold then, either souls without a Purgatory, or a Purgatory without pain. Wisdom 3. Behold then, either Souls without a Purgatory, or a Purgatory without pain.
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Come unto me all you that labor, & are heavy laden (saith Christ) and I will ease you. Come unto me all you that labour, & Are heavy laden (Says christ) and I will ease you.
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Mat. 11. Lord, whither wilt thou send us? into Purgatory? Surely there is little ease,Mathew 11. Lord, whither wilt thou send us? into Purgatory? Surely there is little ease,
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if the fire be so hot as the Papists tell us. Thy sins (saith God) I will no more remember.
if the fire be so hight as the Papists tell us. Thy Sins (Says God) I will no more Remember.
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Esay 44. Call you that no remembrance of them to cast us into Purgatory? I desire (saith S. Paul) to be loosed, and to be with Christ.
Isaiah 44. Call you that no remembrance of them to cast us into Purgatory? I desire (Says S. Paul) to be loosed, and to be with christ.
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Phil. 1. Verily if he had thought to have gone through Purgatory he would not have been so hasty:Philip 1. Verily if he had Thought to have gone through Purgatory he would not have been so hasty:
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for there he should be sure to have met with a hot Bath, to have cooled his courage.
for there he should be sure to have met with a hight Bath, to have cooled his courage.
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Doubtless his soul that is departed did escape this place of torment: And where then is she? Is she gone and ascended up the Heavens? Yes.
Doubtless his soul that is departed did escape this place of torment: And where then is she? Is she gone and ascended up the Heavens? Yes.
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If Abrahams bosom be in Heaven: a Heaven it may be, though not the Heaven of Heavens:
If Abrahams bosom be in Heaven: a Heaven it may be, though not the Heaven of Heavens:
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In Coelo beatorum, though not In sancto sanctorum: the highest and most glorious Heaven.In Coelo beatorum, though not In sancto sanctorum: the highest and most glorious Heaven.
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There are but two wayes for Souls departed (saith Chrysostome ) some are hurried to the place of punishment; There Are but two ways for Souls departed (Says Chrysostom) Some Are hurried to the place of punishment;
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and others are conveyed by Angels into Heaven:
and Others Are conveyed by Angels into Heaven:
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not in an instant (for that were an act of the Deity it self) but they pass by a Physical, by a local motion,
not in an instant (for that were an act of the Deity it self) but they pass by a Physical, by a local motion,
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though it be no longer then the twinkling of an Eye.
though it be no longer then the twinkling of an Eye.
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This Abrahams Bosom is a place of bliss, and receptacle of souls departed, wherein there is peace and tranquillity of minde, being in the sight of God;
This Abrahams Bosom is a place of bliss, and receptacle of Souls departed, wherein there is peace and tranquillity of mind, being in the sighed of God;
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yet that sight of God is as through a veil, not cleer: for how (saith Origen ) can they have the full vision, and perfect happiness,
yet that sighed of God is as through a veil, not clear: for how (Says Origen) can they have the full vision, and perfect happiness,
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as long as they grieve at our errours, lament our sins, and have a longing desire to be united to their bodies? Bellarmin indeed taketh great pains, to prove (in six long Chapters) that the Saints departed do presently enjoy the full sight of God, and enter into perfect bliss;
as long as they grieve At our errors, lament our Sins, and have a longing desire to be united to their bodies? Bellarmin indeed Takes great pains, to prove (in six long Chapters) that the Saints departed do presently enjoy the full sighed of God, and enter into perfect bliss;
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and reproveth M. Calvin, because he saith, that the Saints are yet in hope of the full fruition.
and Reproveth M. calvin, Because he Says, that the Saints Are yet in hope of the full fruition.
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But the Fathers generally deny, that the souls of the Saints are yet in the very same place where the glorified Bodie of Christ remains.
But the Father's generally deny, that the Souls of the Saints Are yet in the very same place where the glorified Body of christ remains.
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S. Chrysostom, S. Hillary, and S. Augustine: Justine the Martyr, S. Ambrose, and Tertullian, I could here alledge, who do all agree that the souls of the righteous are carried into Paradise or Abrahams Bosom, there to remain in hope and joy, S. Chrysostom, S. Hillary, and S. Augustine: Justin the Martyr, S. Ambrose, and Tertullian, I could Here allege, who do all agree that the Souls of the righteous Are carried into Paradise or Abrahams Bosom, there to remain in hope and joy,
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but yet uncrowned, until the end of things bring the fulnesse of reward by the resurrection of all men.
but yet uncrowned, until the end of things bring the fullness of reward by the resurrection of all men.
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But what this Abrahams bosom is, whether Lazarus soul was conveyed by the Angels, or where it is, the most learned hitherto could not know;
But what this Abrahams bosom is, whither Lazarus soul was conveyed by the Angels, or where it is, the most learned hitherto could not know;
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and therefore I dare not, I cannot determine it:
and Therefore I Dare not, I cannot determine it:
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Only by the words of S. Bernard in his third sermon on All-Saints day, I conceit it to be next unto the highest Heavens, immediatly without the glorious presence of Almighty God.
Only by the words of S. Bernard in his third sermon on All-saints day, I conceit it to be next unto the highest Heavens, immediately without the glorious presence of Almighty God.
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There are three estates of the soul (saith he) in the corruptible body, without the body, & in perfect blessednesse.
There Are three estates of the soul (Says he) in the corruptible body, without the body, & in perfect blessedness.
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The first is in the Tabernacles the second in the Courts; and the third in the house of God:
The First is in the Tabernacles the second in the Courts; and the third in the house of God:
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But into this most happy house, the souls of the Saints shall not enter before us, without us, or without their bodies.
But into this most happy house, the Souls of the Saints shall not enter before us, without us, or without their bodies.
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Art thou grieved, O departing soul, because at (an instant) thou shalt not receive thy full reward? Why what then should Abel do, who overcame so long since,
Art thou grieved, Oh departing soul, Because At (an instant) thou shalt not receive thy full reward? Why what then should Abel do, who overcame so long since,
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and not yet glorified? what Noah, the Patriarchs, the Prophets, and the rest of those times? for behold (they expected thee,
and not yet glorified? what Noah, the Patriarchs, the prophets, and the rest of those times? for behold (they expected thee,
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and expect others after thee) they prevented us in their conflicts, but they shall not in their crowns.
and expect Others After thee) they prevented us in their conflicts, but they shall not in their crowns.
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What though this Carkass be left to rottenness for a time, when my soul at the very instant of separation, knows her self to be happie? What although my friends mourn about my Bed and Coffin,
What though this Carcase be left to rottenness for a time, when my soul At the very instant of separation, knows her self to be happy? What although my Friends mourn about my Bed and Coffin,
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when my soul is gone to enjoy the the loving embracements of my Lord and Saviour? And what matter is it though my name be forgotten amongst men,
when my soul is gone to enjoy the the loving embracements of my Lord and Saviour? And what matter is it though my name be forgotten among men,
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when I live above, so neer unto the God of spirits? that part which is corrupted feels it not:
when I live above, so near unto the God of spirits? that part which is corrupted feels it not:
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but my soul findeth an abundant recompence, and foreseeth a joyful reparation, in the resurrection of the just.
but my soul finds an abundant recompense, and Foreseeth a joyful reparation, in the resurrection of the just.
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When this mortality shall be clothed with immortality;
When this mortality shall be clothed with immortality;
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then all tears shall be wiped from our eyes, both bodie and soul shall be made partakers of eternal happiness.
then all tears shall be wiped from our eyes, both body and soul shall be made partakers of Eternal happiness.
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When the veil shall be taken away, then we shall all enter into that Sanctum Sanctorum, Gods chamber of presence, where we shall have a full,
When the veil shall be taken away, then we shall all enter into that Sanctum Sanctorum, God's chamber of presence, where we shall have a full,
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even a cleer sight of the beatifical vision.
even a clear sighed of the beatifical vision.
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When the day shall no more give place to night, and time shall cease to be, by the consummation of all things,
When the day shall no more give place to night, and time shall cease to be, by the consummation of all things,
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then we shall live, and raign with God the Father, with God the Son, and with God the holy Ghost, in perfect joy, in perfect bliss, and in perfect Glory;
then we shall live, and Reign with God the Father, with God the Son, and with God the holy Ghost, in perfect joy, in perfect bliss, and in perfect Glory;
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for ever everlastingly, even world without end.
for ever everlastingly, even world without end.
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