preach his revealed will which is our sanctification by our repenting and amending according to the tenour of the Gospel Such as deaffen their ears harden their hearts and turn their backs on God and the meanes of grace all the time of their strength and health will find it very hard to see or seek his face in the disorder darkness and clouds of sickness which is the twilight and evening of Death As in civil conversation no man may so presume of Gods providence as to neglect honest industry so in religious respects no man may hope for grace that doth not rationally duely and conscienciously apply to the use of those meanes which God hath appointed in his Church All blessings temporal and eternal which are acquirable by and offered to reasonable creatures are ordinarily the effects of Gods mercy and mans industry not of miracles or omnipotence The meanes of grace given by God in his Church are never barren or ineffectual but to those who neglect to attend them and use them as they may and ought to doe if they look upon them as from God and in order to their soules good which is to be attained by this or no way 7. In order therefore to promote and speed by Gods assistance our repentance while we are yet in life and health we should lay to heart specially at the summons of another death What infinite patience and long-suffering it is that hitherto God hath shewed toward thee for many years of vanity sin and desperate folly Rom. 2.4 in which he hath spared thee notwithstanding thou hast daily provoked him to his face yet thou art not to this day cut off from the land of the living nor is the door of mercy and repentance shut upon thee How many have been cut off by the sword by sudden death and by lingring sickness here one there another while thou art reprieved Should not this forbearance of God lead thee to repentance Is it not enough in all conscience and too much in all reason and gratitude thus far to have offended a God that is loth to destroy thee giving thee space to repent Wilt thou after the hardness of thy heart and vain confidence of life still treasure up wrath against the day of wrath The time past may suffice to give thee sufficient experience how unwilling God is thou shouldest die 1 Pet. 4.3 and how willing thou shouldst repent and live Ezek. 33.11 For it is of the Lords mercy that thou art not consumed Thou mightest have been the corps now to be put into the grave Lam. 3.22 where is no device or wisedome of counsel or repentance or preaching Eccl. 9.10 or praying O turn no longer the grace of God into wantonness which is offered in Christ by his Ministers Breve sit quod turpiter audes Of a short precious and uncertain moment the least part is too much to be lavished in those wayes Jude 4. which are not only unprofitable but pernicious Our whole lives after the vanity of childhood and youth are too little to be spent in well-doing Isa 20.15 and in undoing what hath been either vain or wicked To live as if we had made a covenant with death and hell is not onely a fool-hardiness but a madness which hath by infinite sad and horrid instances been fearfully punished but not yet sufficiently cured in mankind Eccl. 8.12 Though a sinner live an hundred years twice told yet it shall not be well with him Eccl. 11.9 Though young and strong men please themselves in the delights of their eyes and desires of their own hearts yet they must know that for all these things God will bring them to judgment A mans debts and dangers are not the lesse because he is not presently arrested nor sees the books and specialties which are against him or the Serjeants which will arrest him 'T is high time to cease to offend that God who is willing to remit all our former arrears and debts upon our return to him begging his pardon and resolving to live worthy of such grace Doe not then feed any longer on ashes it is a deceived heart that turneth thee aside Isa 44.20 Jonah 2.8 Phil. 2.12 Heb. 2.9 so that thou canst not deliver thy soul nor say Is there not a lye in my right hand Take heed of following lying vanities lest thou forsake thy own mercies which are offer'd us but from moment to moment so as every minute of time that passeth every clock that striketh calls upon thee in the wise man's counsell Eccles 9.10 Whatever thine hand findeth to do do it with all thy might And what hast thou to do but to work out thy salvation with feare and trembling as the Apostle calls upon the Philippians All without this is time and labour lost 8. Lay to heart upon the sight and reflexions of death the infinite want thou hast of such a Saviour who may be able and willing to redeem thee a captive to sin and held all thy life in the fear of death from both these miserable bondages Lay to heart the infinite grace transcendent love and mercy of Christ Heb. 2.9 who is offer'd thee as a sufficient Saviour to all purposes Who hath tasted death for every man and hath overcome death as well as satisfied for the death of the whole world excluding none nor excepting any but putting all into a capacity of life and salvation upon their faith and repentance John 5.40 John 6.37 40. Ver. 54. John 8.52 John 11.25 Mark 16.15 so that whoever will come to him and believe in him shall not die but have eternal life yea though he die as to the body yet he shall continue to live in the happiness of his soul and his body shall be raised to live in glory and immortality by Christ who hath wrought this for us by his death and brought it to light by his Gospel which is commanded to be preached to every rational creature under heaven Lay then to heart that is seriously and alone ponder with thy self what Christ hath done and suffered for thee what he hath deserved of thee what he expects from thee as a man Christian for whose sake he hath died Wouldst thou have greater instances of his love to thee John 10.11 John 15.13 then thus to die for thee Shall not thy unthankful and sinful importunity be satisfied with that which hath satisfied divine justice stopped the Devils mouth conquered death and purchased life eternal to every true believer It wrought up blessed Ignatius's heart to an ambitious zeal of Martyrdome that he might shew his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reciprocal love to Christ when he deeply considered and oft repeated Christ my love hath been crucified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doth it become thee to neglect despise sinne against such love any longer Canst thou trample that blood under feet which hath been shed for thee Wouldst thou have him
a fire when he is so benummed and feeble with cold that he can hardly lift his hands to his head 2. Besides no man hath much cause to presume his repentance will be accepted of God when it comes perforce at the dregs and fag end of his life Lastly a man can then least relish and reflect upon such late and necessitated repentance as to the comfort and joy of his own soul for the best trial and taste of true repentance is to be had in health amidst the exercises and assaults of temptations then if it hold sound and firm it argues it to be of proof and safe Indeed there is nothing in our life so necessary to be done and so worthy of our living as our timely repenting for if life were for nothing else but an enflaming the reckonings of our sins here and our miseries hereafter it were a thousand times better never to be born or to see the Sun The great end of our life is first to remove the sordes and rubbidg of our sins next to build up our souls for God by grace to glory which two make up the compleat work of repentance which like currant coin hath two sides stampt or impressions on it the one is as cross the other is as pile the first is as turning from sin or dying to sin the other is turning to God and living to grace These are wrought by a double stamp upon the soul 1. Of fear and terrour scaring us from sin by the just apprehensions of the anger and wrath of God revealed from heaven and in the heart 2. Of love and mercy winning us to God by the beauty of holiness and the brightness of his goodness which appears in the face of Jesus Christ set forth in the Evangelical promifes The first breaks the second melts the heart The one is commonly much hidden where the other most appears to the soule either in fear or love which have their wholsome vicissitudes till the work be perfected by mortification to amendment by hatred of sin from the love of God This seasonably leisurely and seriously done doth strangely advance the souls faith comfort and hope of Gods love in Christ But it is neither an easie nor a ready thing to discerne the bright jewel of assurance as Gods love mercy and pardon there where the soul is all in dust and hurry and confusion moving and removing its lumber and rubbish A troubled water Isa 57.20 though it be pure will not shew a clear reflexion of our own or anothers face no more will a troubled spirit especially if it be foul with mire and dirt as a wicked heart is though a late repentant may find favour in Gods sight who can see our sincerity amidst all our confusions yet it is hard for us to have so clear a sight of God as may amount to that plerophory strong comfort and assurance which a dying man affected with his condition would desire even beyond life it self or a thousand worlds having now before his eyes the dismal aspect of death the black Abyssus of eternal night without bounds or bottome made up of desolation and oblivion at best and which is insinitely more horrid of damnation and eternal torments a Tophet that burns with much wood kindled by the breath of Gods displeasure which none can quench I know it is not fit to obstruct or shrink the mercies of God where there is yet any hope possibility or capacity allowed us by Gods indulgence They found Manasses in a prison and the thief on the Crosse and the prodigal son at the swine-trough by which sharp pennances God brought them first to themselves then to himself by repentance and so accepted of them I know God can and I believe sometimes he doth sanctifie sickness to the like good effects But we have no one example of death-bed repentance so much as once recorded in Scripture to give any instance of hope in that kind or to occasion the least presumption impenitently to sin away our health by putting off our turning to God till the time that we can scarce turn our selves in our bed Repentance like Poetry for it is a new making of the soul for God a composing of it to the holy meeters or measures of his Word requires solitude and recesses of mind Psal 4.4 that the heart of man may commune with it self and be still seriously reflecting upon a mans self what he is where he lives whence he is sprung whither he tends to what end he lives what he would have to make him happy whether this world can doe it where he may best know and how he may doe the will of his Maker and Preserver God what he will doe in age sickness death what relation proportion and capacity above all things under heaven he hath as a reasonable creature toward the Creator from what wisedom power and goodness all his visible and present comforts flow what duty and gratitude what justice and holiness befits him to God and man what to himself and his own future interests both as to soul and body which may without doubt be as capable of an after-happiness or misery which we call heaven and hell in their aspects to the supreme and increated good as they are here of health or sickness poverty or riches honour or disgrace joy or grief vexation or pleasure a momentary heaven or hell in reference to those creature-comforts they enjoy or want These if a man will but recollect himself and not shut the eyes of his soul he may in seeing see Gods will and apply himself to do his duty But this must be done apart and by himself when there are least diversions no distractions of body or mind that removed from the noise and tintamars both of secular incumbrances or sick annoyances he may better hear the gentle and orderly voice of God who is oftner in these silent and soft motions of reason then in those louder earthquakes and terrours of afflictions Nor can any pious and prudent Divine as the Confessor and Comforter of such a troubled spirit whose inward troubles for sin never began or were kindly entertained till the unwelcome trouble of his sickness made him a prisoner to his bed as the presage of his after-jayls the grave and hell In such cases I say no wise and worthy Minister of Christ but will be very wary how by the keyes of the Gospel he shut all disquiet for sin out of such a soule or let in the peace of God suddenly as to any particular confidences or personal assurance which in such cases must needs be very dark 'T is true in the general he may and must so temper Evangelical dispensations declaring the riches of Gods mercy and sufficiencies of Christs merits even to the chiefest of sinners as may never countenance despair as on Gods part in the least kind which is the dreadfullest fury of hell hardly allayed when once conjured up by the black art of
thee as an armed man attended with death and judgment sin and hell an evil conscience and an angry God then I say one day or hour will be as earnestly desired by thee as one drop of water was by Dives and it may be as justly and certainly be denied thee the common fate of riotous Prodigals following thee in this to be reduced to a morsel of bread after sottish profusenesse and shameful luxury We unjustly quarrel with God and nature as Seneca observes that our life is so short when indeed our care is too little to live well which is the onely true life It is one thing to be a man and another to live as a man It was a true fig-tree which was barren and cursed by Christ Maximam partem hominum brutum occupat In most men for a long time the beast in them overlayes the man Sensual lusts are night and day the imperious Incubusses or Ephialtae of their reason What one said with much salt to an Epicure Deus tuus est porcorum Deus is verified in most people during their youth and in many long after even through the whole course of their life They own no other God then the God of swine reverencing the Divine Majesty no more then hogs doe nor expecting more from him then may serve their bellies which is the God they serve as the Apostle speaks nor returning more acknowledgment or service to him yea they live tanquam poeniteret non pecudes natos as if they only repented they were not made only beasts with bodies In titles perhaps noble in estates splendid in words rational and in formalities civil yea perhaps religious in shews but in deeds they are debasers of their native and divine dignity Victa libidine succed it ambitio victa ambitione succedit avaritia victa avaritia succedit superbia vitium inter ipsas virtutes timendum Hieron dethroners of reason despisers of their God and true Religion doting on sensible objects all their lives by a continued succession of vices and inordinate defires and delights which succenturiate or supply the places decayes and recesses of one another as St. Jerome observes till they have wasted life and spirits and time and talents to the very last snuff mean time they have done nothing unde constet vixisse worthy of themselves their relations their God the Church of Christ or their Country From youthful and extravagant lusts they run to pride from pride to hypocrisie from hypocrisie to ambition from ambition to covetousness from covetousness to sacriledge from sacriledge to Atheism from Atheism to stupidity or despair Mean time they have at first it may be with great mirth jollity next with affected gravity and severity not only bought and sold planted and builded married and given in mariage but it may be griped and oppressed killed and possessed subverted and sacrificed all things sacred and civil as much as they could to their own lusts but have never yet had leisure all this while to live or to act any thing but dead works Let them ask their own souls and consciences not quà m fortiter feliciter but quam sanctè justè quid praeclarè quid egregiè fecisti Nay let them ask apart from flatteries Quid non turpiter quid non pudendum quid non poenitendum fecisti What have they done conscienciously justly honestly valiantly for God for the Truth for their own soules or their neighbours good Nay what have they done which in the inward aspect of conscience and many times to outward view of all men is not vile impious to be ashamed of to be repented of They have it may be with Caesar Borgia and Lewis the 11th had much art and Policie but no true piety and charity in them much self-seeking but nothing of self-denying which is the truest touchstone of a Christian constitution They may have been prosperous and yet not pious they may have conquered others but yet not themselves which is the noblest victory They may have gotten much and yet shall be sure to lose all for want of that one thing necessary a good conscience which is the end of living and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only provision for an eternal life A temper of soul which is rightly instructed and guided by the written word of God only sanctified accordingly by his holy spirit practically conformed to his blessed example in all manner of holy conversation this this temper purged by faith in the blood of Christ and so accepted by Gods mercy and dignation through Christs merits makes a good conscience the getting and preserving of which is the main end of life as to our private concern next Gods glory and this alone will bring a man peace in his latter end this alone dares look death and divels in the face to others that have a forme of godliness yet deny the power of it 2 Tim. 3.5 John 3.19 to whom the light of Christian Religion is come and they love darkness more then light their condemnation will be the greater 9. Lay to heart the sameness or variety of aspects wherein death represents to thee the faces and fates of all men living and dying either so alike Eccles 2.16 that as the fool dieth so dieth the wise man as the wicked so the righteous as to the kind and manner of death by sickness pains violence Vide Psal 73.12 Behold these are the ungodly who prosper in the world they increase in riches c. Job 21.7 Wherefore do the wicked live become old yea are mighty in power Jer. 12.1 2. Wherefore doth the way of the wicked prosper why are all they happy that deal very treacherously c. John 7.24 Psal 73.15 suddenness in all shapes or figures of death Besides thou maist observe the frequent riddles and Paradoxes not only of mens lives but of their deaths The righteous and godly that eschew evil and do good who fear God and walk uprightly before him who chuse to suffer rather then sin these are oft persecuted and oppressed with poverty prison banishment and distresses while they live yea and their innocency is many times persecuted to the death by violent and unjust men whereas these live and thrive a long time yea and end their days in prosperous impiety to the great scandal of many that are godly and infinite incouragement of wicked doers as Job David and Jeremiah complain Take heed you judge not as Christ forewarns his Disciples by outward appearance or the fight of thine eyes but judge righteous judgement lest thou condemn the generation of God's people many Prophets Apostles Martyrs and Confessors who have most what been sufferers yea lest thou condemne that Just One Christ himself who died as a Malefactor by popular suffrages and the sentence of a timerous judge nay take heed lest thou condemn the righteous God as if he were unjust in his providences and permissions Take heed thy heart fret not against God nor be
thou 'T is hard for us to give a just reason and Christian account for most of our weepings and least of those that are most excessive we weep more for any loss of a momentary toy then for the absence of our Lord the loss of Gods love the loss of a good conscience the Churches wastes Jerusalems ruines and the sins of our own souls or of others which call us to mourning As our blessed Lord said to the women weeping when they saw him led to be crucified so may every dead friend or other object of our weeping say to us Weep not for me but weep for your selves Luke 23.28 who many times have most cause to sorrow then when you sorrow least some tears are to be wept for again Tears cannot profit the dead but they may the living yea I recant they may profit even dead souls who are dead as St. 1 Tim. 5.6 Prov. 8.36 John 11.35 Paul speaks even while they live who love death tears and prayers may be a means by Gods grace to revive these as Jesus his tears were to bring to life Lazarus Tears are the distillations of love resolved into drops by the coolings of some ambient sorrow We cannot love any thing in our selves or others so justifiably as our and their souls In reference to these all our passions and affections should be rightly disciplined and ranged duly and exercised and improved as most needing and deserving our cares and counsels our prayers and tears Nor can I here omit to lay to your hearts what this Noble Gentleman suggested to me when being sent for I came to him the morning before he died He told me he was very sorry that it was so late with him yea he feared very late he had been long fed with some hopes of life but now he believed his time was short which he could wish he had more improved to his souls comfort while his strength of body had been somewhat better I know men and women too have a feminine and foolish fear to dispirit or deject any patient or decumbent with the serious thoughts or speech of their dying for fear their sad physick and nauseous prescriptions should not operate well on the ill humors of their bodies But the care of removing any burthens or obstructions upon their souls and consciences this must be deferred and neglected till there is such a decline of life and spirits as hangs out the black flag of death and despair then ubi desinit Medicus incipit Theologus when Physitians have in vain done their best the Divine must God knows too oft in vain do his best also for alas he hath little time in the agonies of death and the precipitations of life to search and apply the necessary remedies or comforts of a languishing soul which is as if a man should begin to read a long letter of great and present concernment when his candle was at the last twinkling A method certainly not more preposterous then dangerous to sick bodies and diseased souls If our Physitians were meer disciples of Galen and Hippocrates I should not wonder at their dilatory indifferencies as to mens souls and intensiveness only to their bodies but being many of them very learned men and some of them very good Christians I humbly conceive it would no way misbecome them nor any way impede the success of their arts and applications if they did upon the first perception of a dubious and dangerous state of any sick body with Christian wisedom and charity advise them yea and intreat them not to neglect the care of preparing their souls for God that as they will do their best with Gods help to cure their bodily distempers so it will no way hinder their skill or cure to carry on the concurrent welfare of their souls so as becomes good Christians because the event of all sickness is uncertain diseases oft flatter where they destroy therefore Physitians and Friends should be with all speed faithful to their Patients souls as well as bodies It bears no proportion for a sick patient to be visited twice or thrice in a day by Physitians in order to the bodies health and by a Divine once in a week it may be and this not till the last exigent and gasp of life as if this would abundantly serve the turn When men begin more to value their pretious and immortal souls they will more prize the help of true Divines whose prayers connsels and spiritual assistance being Gods indulgence and ordinance in his Church is usually followed with most gracious and comfortable successes toward sick persons that desire their help and send timely for them as St. James 5.14 James adviseth yea commandeth to do when Christians are cast down in bodily or spiritual dejections and when they are desirous to have the comfort of forgiveness of sins further sealed to them yea who is there so able so knowing so self-confident so comfortable in health that may not and usually doth not finde great damps dulness and difficulties of soul in sickness these are prone to be dispirited as well as the bodies of the best Christians and may well bear with nay most earnestly desire to have their weak hands supported and feeble knees strengthned by the counsel prayers and comforts of true Ministers Yea in the most desperate cases when dissolute livers are catched in Gods net or toile and now begin to make their addresses to God and preparations for eternity even in these cases the diligent and frequent assistance of discreet Ministers helping poor creatures to search and try their hearts to see their sins to look to God in Christ to turn to him and lay hold upon him doth many times work miraculous effects both to sanctifie sickness and to save souls so much doth God blesse the means he hath appointed when duly used which supinely neglected the end must needs fail I know many men and women too are now turned Preachers as not a few are turn'd Physitians which truly in my judgement amount no higher for the most part then Empiricks and Mountebancks in both making more work for able Divines and Physitians too This I am sure few men in their wits and willing to live but court the best Physitians nor do I see less reason why they should not desire and employ the best and truest Divines such as are most able and skilful most willing and faithful most authorized and commissionated by Christ and his Church to assist and comfort to instruct and absolve if need be dying sinners beyond what any man ordinarily can do in his health much less in the distempers dejections and darknesses of his sickness both corporal and spiritual who yet now affect in it most what in the frolick of their lives to be their own Teachers and Preachers their own Ordainers and Confessors their own Bishops and Presbyters too contrary to the judgment of all pious Antiquity who thought the Evangelical Ministry not an
conference with such an humble ejaculation O how infinite is the mercy of our heavenly Father that hath given us poor sinners such gracious promises to lay hold on Afterward I was sent for to him and went betimes that morning before he departed which was at four afternoon His weakness then was great and urgent yet his calmness to speak and hear was better then I had found before Then he deplored as I formerly touched the vain hopes of living which he had had and that it was so late There was now no delay to be made no time to be lost in impertinent visiting and cold how-do-yous I craved therefore his patience privacy and leave to doe my duty as a Minister of Christ in order to his souls present good Then I did according to the wisedome that God gave me demand many things of him in the cleerest exactest and shortest method which I could whereby to receive from him such a confession of his sins and of his serious repentance of his deep sense of the want of Christ as a Saviour of owning the excellent worth that is in Christ of the full and free grace of God offered by Christ of his humble desires and hopes of it also his patience and preparedness to die if God would have it so And in general of his firm perswasion that those things were true which he had been taught by me and other Ministers of the Church of England out of Gods word To all the whole series of my questions discourse he severally answered with such prayers tears such deep sighs such fervent Amens and such pathetick expressions as I could expect in his weak condition To my last query concerning his belief of the Truths of God in his Word he replyed with a vehemency of voice and spirit Do I believe them yes Sr. I thank God I do believe them as most gracious and glorious truths and I hope my heavenly Father will make them good to my soul This last expression my heavenly Father he oft used as alone so to me and others A sweet name and title used oft in the private devotions which his pious and noble Mother had wrote with her own hand as the effusions of her devout soul After this my private discourse with him about a quarter of an hour his noble friends joyned with me in prayer to God for him to which he was composedly intent and fervent In the afternoon soon after he had againe spoken in his dying agonies some like passionate pious and humble words to me as best befits the mouth of a dying Christian he calmly and suddenly expired without any great contest with death Far be it from me who never flattered him or any man living except my self to commend him now dead and gone after those riotous Hyperboles and envied excesses which the Greek and Roman Orators used at the Funeral piles or busta of their deceased friends Nor will I scatter upon his herse those flowers which ancient Fathers and other Christian Orators used gravely and more deservedly in their Funeral Sermons Orations and Epitaphs applied to many holy men and women of old who died either young as Nepotian whom St. Jerome so highly commends or elder as Martyrs Confessors and eminent professors of Christ crucified it was but pious and prudent that their light both living and dead should so shine before men Matth. 5.16 both Christians and Heathens that all might see their good works and glorifie God These were set forth by their accurate yet honest eloquence that they were Virtutum thesauri gratiarum gazae humanarum perfectionum cumuli c. treasures of virtue magazeens of grace heaps of divine perfections in the midst of human imperfections No Sancta illa anima nec laudes quaerit nec cupit humanas Hieron I better understand the proportions of modesty gravity and verity which become both living and dead Great applauses never so much deserved as St. Jerome speaks can do the dead no good and may do the living much hurt when they seem not so eminently deserved I am severely confined to the bounds of soberness and truth therefore I shall say no more then this that as I hope he was not far from the Kingdom of Heaven in his health Mark 12.34 so I trust his long sickness brought him not only neerer to it in the graces of true faith unfeigned repentance with charity patience humility and willing submission to Gods will living and dying I well know that the rack and skrew of sickness and killing infirmitie do commonly squeeze or force something of such expressions out of every one which sound to the tune of Christianity the best verification of which is former frequent and faithful experiments in health enjoyed in a mans own conscience and given also to others by walking humbly with God and keeping constant communion with Christ in all good duties and good works the one affords nourishment the other fruits of grace Yet I conceive I may without any offence to God or good men say thus much That if sinite parvulos ad me venire suffer little ones to come unto me Mark 10.14 be applicable to Infant graces if the indulgent tenderness of Christ Matth. 11.28 bidding the weary laden with corporal and spiritual infirmities to come to him and promising them rest if that sweet promise worthy of our blessed Saviours beniguity to mankind have any spirits and life in it for a poor dying and dejected yet believing and trembling sinner to lay hold of Matth. 12.20 The smoaking flax he will not quench nor break the bruised reed if these be significant to poor sinners in their contrite state I may without presumption or turning grace into wantonness hope that they were made good to this Gentleman whose honour health hopes happiness and heart too were so long under the burdens and breakings of Gods hand in his sickness so early in his life and so suddenly casting him down from the highest pinnacle of worldly happiness where he fancied most to settle himself Certainly there are many times great comforts spiritual cordials secretly infused with Gods bitter potions Zach. 4.10 which keep up our spirits under them and mend us by them I know God despiseth not the day of small things if sincere nor shall faith like a grain of Mustard-seed Matth. 17.20 be in vain to remove mountains of sin if it be true and lively sown on Christ and growing in him growing up and fructifying to him But I have done with the Anatomizing of his soul to you as far as I had time opportunity and skill I could also give you a true and full account of the Anatomy of his body as it was dissected the next day by six able Physitians and two skilful Surgeons my self being an eye witness whose testimony under their hands is hereafter printed in their own words The account of their discovery amounts to no more then this That