vertuous Life It signifies not nothing with the many to be remembred when they are gone Therefore is this Trust wont to be committed to Marbles and Monumental Stones Some have been so wise to prefer a remembrance among them that were so from their having liv'd to some valuable purpose When Rome abounded with Statues and Memorative Oblisks Cato forbad any to be set up for him because he said he had rather it should be askt why had he not one than why he had What a balmy Memory will one Generation leave to another when the savour of the Knowledge of Christ shall be diffused in every place 2 Cor. 2.14 and every thing be counted as dross and dung that is in any competition with the excellency of that Knowledge when that shall overflow the World and one Age praise his Mighty Works and proclaim his Power and Greatness to the next And the Branches of Religious Families whether sooner or later transplanted shall leave an odour when they are cut off that shall demonstrate their nearer Vnion with the true Vine or speak their relation to the Tree of Life whose Leaves are for the healing of the Nations even those that were deciduous and have dropt off may without straining a borrow'd expression signifie somewhat towards this purpose 4. From both the mention'd Subjects Good Parents may learn to do God and their Redeemer all the service they can and have opportunity for in their own time without reckoning too much upon what shall be done by a well-educated hopeful Son after they are gone unless the like dispensation could be pleaded unto that which God gave to David to reserve the Building of the Temple to his Son Solomon which without as express a revelation no Man can pretend The Great Keeper of these Keys may cross such purposes and without excusing the Father dismiss the Son first But his Judgments are a great deep too deep for our Line And his Mercy is in the Heavens Psal. 36. extending from everlasting to everlasting upon them that fear him and his Righteousness unto Childrens Children Psal. 103. FINIS BOOKS Printed for Thomas Parkhurst at the Bible and Three Crowns the lower End of Cheapside near Mercers-Chapel Books Written by the Reverend Mr. J. Howe OF Thoughtfulness for the Morrow With an Appendix concerning the immoderate Desire of foreknowing things to come Of Charity in reference to other Mens sins The Redeemer's Tears wept over lost Soulâ— in a Treatise on Luke 19.41 42. With an Appendix wherein somewhat is occasionally discoursed concerning the Sin against the Holy Ghost and how God is said to will the Salvation of them that perish A Sermon directing what we are to do after a strict Enquiry Whether or no we truly love God A Funeral Sermon for Mrs. Esther Sampson the late Wife of Hen. Sampson Dr. of Physick who died Nov. 24. 1689. The Carnality of Religious Contention In two Sermons preach'd at the Merchants Lecture in Broadstreet A Calm and Sober Enquiry concerning the possibility of a Trinity in the Godhead A Letter to a Friend concerning a Postscript to the Defence of Dr. Sherlock's Notion of the Trinity in Unity relating to the Calm and Sober Enquiry upon the same Subject A View oâ— that Part of the late Considerations addrest to H. H. about the Trinity Which concerns the Sober Enquiry on that Subject A Sermon preach'd on the late Day of Thanksgiving Decemb. 2. 1697. To which is prefix'd Dr. Bates's Congratulatory Speech to the King A Sermon for Reformation of Manners Books Written by J. Flavel THE Fountain of Life opened or a Display of Christ in his Essential and Mediatorial Glory Containing Forty Two Sermons on various Texts Wherein the Impetration of our Redemption by Jesus Christ is orderly unfolded as it was begun carried on and finished by his Covenant Transaction Mysterious Incarnation Solemn Call and Dedication Blessed Offices Deep Abasement and Supereminent Advancement A Treatise of the Soul of Man wherein the Divine Original Excellent and Immortal Nature of the Soul are opened its Love and Inclination to the Body with the Necessity of its Separation from it considered and improved The Existence Operations and States of separated Souls both in Heaven and Hell immâ—diately after Death assâ—rted discussed and variously applied Diverse knotty and difficult Questions about departed Souls both Philosophical and Theological stated and determined The Method of Grace in bringing Home the Eternal Redemption contriv'd by the Father and accomplish'd by the Son through the Effectual Application of the Spirit unto God's Elect being the second Part of Gospel Redemption The Divine Conduct or Mystery of Providence its Being and Efficacy asserted and vindicated All the Methods of Providence in our Course of Life open'd with Directions how to apply and improve them Navigation spiritualiz'd Oâ— A New Compass for Seamen Consisting of Thirty Two Points of pleasant Observations profiâ—able Applications serious Reflections all concluded with so many spiritual Poems c. Two Treatises the first of Fear the second the Righteous Man's Refuge in the evil Day A Saint indeed The great Work of a Christian A Touchstone of Sincerity Or Signs of Grace and Symptoms of Hypocrisie being the second Part of the Saint indeed A Token for Mourners Or Boundaries for Sorrow for the Death of Friends Husbandry spiritualiz'd Or The Heavenly Use of Earthly Things FINIS Job 1.1 Psal. 84.11 Hierom. Job 29.1 2 3 4 5. †Ostendunt terris hunc tantùm fata nec ultra esse siâ—unt †And here it may suffice to take notice that Greek Writers Poets Philosophers Historians and other Writers that have made only occasional mention of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of the words next akin to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lexicographers that have purposely given an account of it from Greek Authors that must be supposed best to understand the use of words in their own Tongue generally such as have not been engaged in a Controversie that obliges men usually to torture words to their own sense or to serve the Hypothesis which they had espoused have been remote from confining this or the cognate words to that narrow sense as only to signifie a place or state of torment for bad men but understood it as comprehending also a state of Felicity for the pious and good For such as have been concern'd in interpreting this or other like words with reference to the known and famous Controversie which I need not mention their Judgments must weigh according to the reputation they are of with the Reader The Greeks no doubt best understood their own Language And among them can we think that Homer in the beginning of his 1. Il. when he speaks of the many brave Souls of his Hero's those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Wâ—r he is describing sent into the invisible Regions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he ever dreamt they were all promiscuously dispatcht away to
forthwith depart willing or unwilling ready or unready 6. Souls that go out of this World of ours on the turn of this Key go not out of being He that hath this Key of Death hath also the Key of Hades a Key and a Key When he uses the former to let them out from this he uses the latter to give them their Inlet into the other World and into the one or the other part of it into the upper or the lower Hades as the state of their case is and doth require Our business is not now with Pagans to whom the Oracles of God are unknown If it were the best and wisest of them who so commonly speak of Souls going into Hades never thought of their going no whither nor therefore that they were nothing They had reasons then which they thought cogent that induced them tho' unassisted with Divine Revelation to conclude they surviv'd their forsaken bodies And what else could any unbrib'd understanding conclude or conceive When we find they have powers belonging to them which we can much more easily apprehend capable of being acted without help from the body than by it We are sure they can form thoughts purposes desires hopes for it is matter of fact they do it and coherent thoughts and thoughts arising from thoughts one from another Yea thoughts abstracted from any thing corporeal the notions of right and wrong of Vertue and Vice of moral good and evil with some agreeable resolves Thoughts quite above the sphere of matter so as to form a notion of the Mind it self of a spiritual Being as unexceptionable a one as we can form of a body Yea of an Original self subsistent Mind and Spiâ—iâ— the Former and Maker of all other T is much more apprehensible since we certainly know that all this is done that it is done without any help of the body than how flesh or blood or bones or nerves or brains or any corporeal thâ—ng should contribute to such Methods of thinking or to any thought at all And if it can be conceivâ—d that a Spirit can act without dependence on a body what should hinder but we may as well conceive it to subsist and live without such dependence And when we find this power of thought belongs to somewhat in us that lives since the deserted Carkass thinks not how reasonable is it to suppose that as the body lives not of it self or life is not essential to it for life may be retir'd and gone and it remain as we see it doth the same body still that the soul to which the power of thought belongs lâ—ves of it self not independently on the first cause but essentially so as to receive life and essence together from that cause or life included in its essence so as that it shall be the same thing to it to be and to live And hereupon how obvious is it to apprehend that the Soul is such a thing as can live in the Body which when it doth the Body lives by it a precarious borrowed life and that can live out of the Body leaving it when it doth so to drop and die These Sentiments were so reasonable as generally to prevail with the more deeply thinking part of Mankind Philosophers of all sorts a few excepted whose Notions were manifestly formed by vicious inclination in the Pagan World where was nothing higher than Reason to govern But we have life and immortality brought to light in the Gospel and are forewarned by it that these will be the measures of the final Judgment to give eternal life at last to them who by a patient continuance in well-doing seek honour glory and immortality To the rest indignation and wrath c. because there is no respect of persons with God As supposing the discovery of another World even by natural light much more by the addition of supernatural to be so clear as that the Rule of the Vniversal Judgment even for all is most righteously to be taken from hence and that there is nothing but a resolution of living wickedly to be opposed to it It is also no slight consideration that a susceptibleness of Religion should among the Creatures that dwell on Earth be so appropriate and peculiar to Man and some rare Instances excepted as far diffused as Humane Nature So as to induce some very considering Men of the Antients as well as Moderns both Pagans and Christians to think Religion the more probable specifying Difference of Man than Reason And whence should so common an impression be but from a cause as common Or how can we avoid to think that this signature upon the Soul of Man a capacity of Religion should be from the same hand that formed the spirit of Man within him and that a Natural Religiousness and Humane Nature it self had the same Author But who sees not that Religion as such hath a final reference to a future state He was no despicable Writer tho' not a Christian that positively affirmed hope towards God to be essential to Man and that they that had it not were not partakers of the Rational Nature 'T is so much the more a deplorable and monstrous thing that so many not only against the light of their own Reason but of Divine Revelation are so industrious to unman themselves And having so effectually in a great degree done it really and in practice aim to do it in a more compendious way notionally and in principle too And make use or shew of Reason to prove themselves not to be reasonable Creatures or to divest themselves of the principal dignity and distinction of the Rational Nature And are incomparably herein more unnatural than such as we commonly count 〈◊〉 upon themselves who only act against their own bodily life but these against the much nobler life of their Soul They against the life of an individual These against their own whole species at once And how deplorable is their case that count it their interest to be in no possibility of being happy when yet their so great dread of a future state as to urge them upon doing the most notorious violence to their own faculties to rid themselves of it is a very convictive Argument of its reality For their dread still pursues and sticks close to them This shews it lies deep in the nature of things which they cannot alter The terrible Image is still before their Eyes and their principal Refuge lies only in diverting in not attending to it And they can so little trust to their own Sophistical reasonings against it that when they have done all they can they must owe what they have of ease and quiet in their own Minds not so much to any strength of reason they apprehend in their own thoughts as in not thinking A bold jeast may sometimes provoke others laughter when it doth not extinguish their own fear A suspicion a formido oppositi will still remain a misgiving that they cannot
of it by chance too but when and as it happens This is worse than Paganish Blindness for besides what from their Poets the vulgar have been made to believe concerning the three fatal Sisters to whom they ascribed no less than Deity concern'd in measuring every ones Life The grave discourses which some of them have writ concerning Providence and its extent to the lesser intermediate concerns of Life much more to that their final great concern of Death will be a standing Testimony against the too-prevailing Christian Scepticism they ought to excuse the Soloecism who make it of this wretched Age But such among us as will allow themselves the liberty to think want not opportunity and means by which they may be assur'd that not an imaginary but real Deity is immediately and constantly concern'd in measuring our Time in this World What an awful thought is this And it leads to a 2 Inference That it is a great thing to die The Son of God the Redeemer of man hath an immediate presidency over this affair He signalizes himself by it who could not suppose he should be magnified by a trifle We slightly say such a one is Dead Consider the matter in it self and 't is great A reasonable Soul hath chang'd States an intelligent Spirit is gone out of our world The life of a Gnat a Fly those little Automata or self moving things how admirable a production is it It becomes no man to despise what no man can imitate We praise the Pencil that well describes the external figure of such an Animalculum such a little Creature but the internal vital self moving power and the motion itself what Art can express But an humane life how important a thing is it T was one of Plato's thanksgivings that God had made him a man How careful a guard hath God set over every mans life fencing it by the severest Law If any man shed mans blood by man shall his blood be shed and how weighty is the annexed reason For in the image of God he made man This then highly greatens this matter He therefore reserves it wholly to himself as one of his peculiarities to dispose of such a life I am he that kills and makes alive We find it One of his high titles The God of the Spirits of all flesh He had what was much greater to glory in that he was The Father of spirits indefinitely spoken When he hath all the heavenly Regions the spacious Hades Peopled with such Inhabitants whose dwelling is not with flesh and for vast multitudes of them that never was that yet looking down into this little world of ours this minute spot of his creation and observing that here were Spirits dwelling in flesh he should please to be sâ—ylâ—d also the God of those Spirits signifies this to be with him too an appropriate glory a glory which he will not communicate farther then he communicates Godhead And that he held it a divine right to measure the time unto each of them of their abode in flesh determine when they shall dislodge This cannot be thought on-aright without a becoming most profound reverence of him on this account How sharp a rebuke is given to that haughty Prince The God in whose hands thy breath is hast thou not glorified That would prepare the way and we should be easily led on were we once come to think with reverence to think also with pleasure of this case that our life and every breath we draw is under such a Divine Superintendency The H. Psalmist speaks of it with high complacency as the matter of his Song that he had a God presiding over his life So he tells us he would have each 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 composed not more of Night and Day than of Prayer and Praise directed to God under this notion as the God of his life Psal. 42.8 And he speaks it not grudgingly but as the ground of his trust and boast Psal. 31.14 15. I trusted in thee O Lord I â—aid thou art my God my times are in thy hand That this Key is in the hand of the Great Emmanuel God with us will be thought on with frequency when it is thought on with delight 3. Our Life on Earth is under the constant strict observation of our Lord Christ. He waits when to turn the Key and shut it up Thro' the whole of that time which by deferring he measures out to us we are under his Eye as in a state of probation He takes continual notice how we acquit our selves For his turning the Key at last is a judicial act therefore supposes diligent observation and proceeds upon it He that hath this Key is also said in the next Chapter verse 18. to have Eyes like a flame of fire with these he observes what he hath against one or another ver 20. And with most indulgent patience gives a space of Repentance ver 21. and notes it down if any then repent not as we there also find Did secure Sinners consider this how he beholds them with a flame in his Eye and the Key in his hand would they dare still to trifle If they did apprehend how he in this posture stands over them in all their vain dalliances idle impertinencies bold adventures insolent attempts against his Laws and Goverâ—ment presumptuous affronts of his high Authority Yea or but in their drowsie slumbrings their lingering delays their neglects of offered Grace Did they consider what notice he takes how they demean themselves under every Sermon they hear in every Prayer wherein they are to joyn with others or which perhaps for customs sake they put up alone by themselves How theiâ— hearts are mov'd or unmov'd by every repeâ—ted Call that is given them to turn to God get their Peace made by application of their Redeemer's reconciling Blood In what Agonies would they be what pangs of trembling would they feel within themselves lest the Key should turn before their great work be done 4. Whatsoever ill designs by this observation he discovers 't is easie to him to prevent One turn of this Key of Death besides the many other ways that are obvious to him disappoints them all and in that day all their thoughts perish 'T is not therefore from inadvertency indifferency or impotency but deep counsel that they are permitted to be driven on so far He that sitteth in the Heavens laughs and he knows their day is coming He can turn this Key when he will 5. His Power as to every ones Death cannot be avoided or withstood The act of this Key is definitive and ends the business No man hath power over the Spirit to retain the Spirit nor hath he power in Death Eccles. 8.8 'T is in vain to struggle when the Key is turn'd the Power of the Keys where it is supremely lodg'd is absolutely decisive and their Effect permanent and irrevocable That Soul therefore for whose Exit the Key is turned must thereupon then
place to place might be directed by him in the VVorld Have you never said if thou go not with me carry me not hence How safely and fearlesly may you follow him blindfold or in the dark any whither not only from place to place in this World but from world to world how lightsome soever the one and gloomy and dark the other may seem to you Darkness and light are to him alike To him Hades is no Hades nor is the dark way that leads into it to him an untrodden path Shrink not at the thoughts of this translation though it be not by escaping Death but even through the jaws of it VVe commonly excuse our aversion to Die by alledging that Nature regrets it But we do not enough consider that in such a compounded sort of creature as we are the word Nature must be ambiguous There is in us a sensitive Nature that regrets it but taking the case as it is now stated can we think it tolerable that it should be regretted by the reasonable Nature unto which if we appeal can we suppose it so untrue to its self as not to assert its own Superiority or to judge it fit that an intelligent immortal Spirit capable of so great things in another World should be content with a long abode here Only to keep a well-figured piece of Flesh from putrifying or give it the satisfaction of tasting meats and drinks that are grateful to it for a few years And if for a few why not for many and when those many were expired why not for as many more And the same reason always remaining why not for alwaies The case is thus put because the common meaning of this allegation that Nature regâ—ets or abhors this dissolution is not that they are concerned for their Souls how it may fare with them in another World which the most little mind or trouble themselves about but that they are to have what is grateful to them in this World And was this the end a reasonable Spirit was made for when without reason sense were alike capable of the same sort of gratifications VVhat Law what Equity what rule of Decency can oblige the Soul of a Man capable of the Society and Enjoyments of Angels to this piece of Self-denial for the sake of his incomparably baser Body Or can make it fit that the nobler and more excellent Nature should be eternally subservient to the meaner and more ignoble Especially considering that if according to the case supposed the two last foregoing directions be complyed with there is a sort of Divine Nature superadded to the whole Humane Nature that cannot but prompt the Soul ennobled by it to aspire to suitable even to the highest operations and enjoyments whereof it is capable and which are not attainable in this present bodily state And if there were still a dispute between Nature and Nature it s enough that the great Lord of Hades and of this present sensible World too will determine it In a far lower instance when the General of an Army commands it upon an enterprize wherein life is to be hazarded it would be an ill excuse of a cowardly declining to say their Nature regrets and dreads the adventure The thing is necessary Against what is so unavoidable as Death that is an abject mind that reluctates Come then let us imbolden our selves and when he brings the Key dare to die It is to obey and enjoy him who is our life and our all Say we chearfully each of us Lord Jesus receive my Spirit into thy hands I commit it who hast Redeemed it 8. Let us quietly submit to Divine Disposal when our dear Friends and Relatives are by Death taken away from us For consider into what hands this affair is put of ordering every ones decease and removal out of this into the other World and who hath these Keys 'T is such a one whose right if we use our thoughts we will not allow our selves to dispute or to censure his administration His Original Right is that of a Creator and a God For all things were Created for him and by him Col. 1.16 And without him was nothing made that was made Joh. 1.2 â—he First and the Last to all things v. 17. His supervening Right was that of a Redeemer as hath been already noted from this context and as such he had it by acquisition dying to obtain it overcoming Death I am he that liveth and was dead And then as he elsewhere declares by constitution All Power is given me both in Heaven and on Earth Mat. 28.19 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imports rightful Power And who are we or any Relatives of ours whom all the Power of Heaven and Earth hath no right to touch What exempt jurisdiction can we pretend our selves to belong unto Or will we adventure to say not denying his right he did not use it well in this case who is more fitly qualifyed to Judge than he that hath these Keys And let this matter be yet more throughly discuss't What is it that we find fault with in the removal of this or that person that was near and delightful to us Is it that he was to Die at all or that he Dy'd so soon If we say the former Do we blame the constitution appointing all Men once to Die by which this World is made a portal to another for all Men and whence it was necessary none should stay long in this but only pass thorough into that World wherein every one is to have is everlasting abode Or is it that when we think it not unfit this should be the general and common course there should yet have been a particular dispensation for this Friend or Relation of mine Let the former be supposâ—â— the thing we quarrel at and consider the intolerable consequences of the matters being otherwise as the case is with this Apostate Sinful World Such as upon second better-weighed thoughts we would abhor to admit into our minds even as the matter of a wish What would we wish to Mankind a sinning immortality on this Earth before which a wise Heathen profest to prefer one Day vertuously spent Would we wish this World to be the everlasting Stage of indignities and affronts to him that made it Would we wish there should never be a judgment Day and that all the wise righteous Councels of Heaven should be ranverst overturned only to comport with our terrene sensual inclinations Is this our dutifulness and loyal affection to our Blessed Lord the Author of our Beings and the God of our â—ives whose rights and honours should be infinitely dearer to us than our selves Is it our kindness to our selves and all others of our kind and order that are all naturally capable and many by gracious vouchsafement sitly qualified to enjoy a perfect felicity in another World that we would have all together confined for ever to this Region of darkness impurity and
them he hath decided the matter we then know what his mind and judgment is which it is no more fit for us to censure than possible to disannul Whatever great purposes we might think one cut off in the flower of his Age capable of serving in this World we may be sure he judged him capable of serving greater in the other And now by this time I believe you will expect to have somewhat a more particular Account of this excellent young Gentleman whose early Decease hath occasioned my Discoursing so largely on this subject Not more largely than the importance but much less accurately than the dignity of it did challange He was the Eldest Son of Sir Charles Hoghton of Hoghton Tower in the County of Lancaster Baronet and of the Lady Mary Daughter of the late Lord Viscount Masserene his very Pious Consort A Family of eminent Note in that Northern part of the Kingdom for its antiquity opulency and interest in the Country where it is seated and which hath intermarried with some or other of the Nobility one Generation after another But hath been most of all considerable and illustrious as having been it self long the immemorial known seat of Religion Sobriety and Good Order from Father to Son giving Example Countenance and Patronage to these praise-worthy things to the Country round about And wherein hitherto through the singular favour and blessing of Heaven there hath not been that visible degeneracy that might be so plainly observed and sadly deplored in divers great Families As if it were an exemption from what was so anciently remarked by the Poet Aetas Parentum pejor avis c. But on the contrary such as have succeeded have by a laudable ambition and emulation as it were striven to outshine such as have gone before them in Piety and vertue In this bright and lucid tract and line was this most hopeful young Gentleman now arrived to the Age wherein we use to write Man beginning to stand up in view and to draw the Eyes and raise the hopes of observers and well-wishers as not likely to come short of any of his worthy Ancestors and Predecessors But Heaven had its Eye upon him too and both made and judg'd him meet for an Earlier translation to a more eminent Station there He was from his childhood observed to be above the common rate docile of quick apprehension solid judgment and retentive memory and betimes a lover of Books and Learning For Religion his knowledge of the Principles of it continually grew as his capacity did more more admit under the Eye and endeavours of his Parents and such other Instructors as they took care he should never want But his Savour and Relish thereof and the impression made thereby upâ—n his Soul was so deep and so early as to be apparently owing to an higher cause the gracious operation of the Holy Spirit and a singular blessing thereby upon his pious Education And in this way it could not be easie to such as were his most diligent constant observers to conclude or conjecture when God first began to deal with his Spirit Above ten years ago I had opportunity for a few days to have some converse with him in his Fathers House And as I could then perceive his Spirit was much tinctured with Religion so I received information that for a considerable time before there constantly appeared in him such specimina of serious Piety as were very comfortable to his Parents and might be instructive to others that took notice of them In the course of divers following years he greatly improved under Domestick and Private Instruction both in Grammar-Learning and Academical Studies for which he wanted not apt helps When there was great reason to hope he was so well establish't in Religion and Vertue as neither to be shock't by the importunate temptations of a sceptical vicious Age in the general or betrayed by the facility of his own youthful Age. His prudent worthy Father judged it requisite and not unsafe to adventure him into a place of more hazard but greater advantage for his accomplishment in that sort of culture and polishing that might in due time render him both in reality and with better reputation serviceable in a Publick Station i. e. where he might gain such knowledge of the World of Men and of the Laws of his Country as were proper for his rank and one that was to make such a figure in the Nation as it was to be hoped he might And upon that Account not yet a year agoe brought him up to London entered him in the Temple took for him convenient Lodgings there and left him settled unto mutual satisfaction He was little diverted by the noise novelties or the gaities of the Town but soon betook himself to a course of close Study discontinued not his converse with God and thereby learn't and was enabled to converse with Men warily and with caution so as he might be continually improving and gaining good without doing or receiving hurt The Substance of the following Account I received from a pious intelligent young Man who several years attended him before his coming to Town and afterwards to the finishing of his course Mr. Hoghton 's early Seriousness increased with his years His deportment was grave composed without any appearance of Pride which he carefully avoided His diligence in Study was unusual and his proficiency very great neither was this less an effect of his Conscientiousness in the improvement of his time than of his desire after knowledge As to his demeanour and performance of Duties towards his several Relations his self denial his sedateness of mind his fear of sin his tenderness of Conscience love of the best things and unconcernedness about things of an inferior Nature so far as hath fallen under my observation in near six years time I believe few if any of his years did exceed him In his Sickness he was very patient submissively undergoing those heavy stroakes it pleased God to lay upon him Vpon his apprehension of Death he seemed very little discouraged but quietly resigned himself into the hands of the all-wise Disposer of All things Some time before his Sickness and in the time of it he said Afflictions were very proper for â—ods Children and those that were never Afflicted had reason to question the Truth of their Grace and Gods Love to them quoting that Scripture If ye are without chastening then are ye Bastards and not Sons He often repeated those words in the beginning of his illness 'T is an hard thing to make our Calling and our Election sure I desire to glorifie God When he understood from some expressions of his Physician how dangerous his Distemper was he said he knew very well the meaning of his Physicians words But that however it proved he hoped he was safe He was so strict in the observation of the Lords day that if he happened to lie longer than ordinary in the Morning he would
a place of Torment Not to mention other passages where he uses the the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the same purpose Divers others of of the Greek Poets are cited by several ready to our hanâ—s with which I shall not cumber these pages That one â— enough and nothing can be fuller to our purpose which is quoted by Clem. Alexandr Str. l. 5. as well as by sundry others and ascribed to the Comic Diphilus tho' by others to another Philemon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Hades we reckon there are two paths the one of the righteous the other of the wicked plainly shewing that Hades was understood to contain Heaven and Hell Plato when in his Phaedo he tells us that he that comes into Hades 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not initiated and duly prepared is thrown into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a stinking Lake but he that comes into it fitly purified shall dwell with the Gods as expresly signifies Hades to include the same opposite states of misery and felicity In that Dialogue called Axiochus tho' supposed not to be his written by one that sufficiently knew the meaning of such a word we are told that when Men die they are brought into the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Field of Truth where sit Judges that examine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what manner of life every one lived while he dwelt in the body that they who while they liv'd here were inspir'd by a good Genius or Spirit go into the Region of pious Men having before they came into Hades been purified such as led their lives wickedly are hurried by Furies up and down Chaos in the Region of the wicked In the third Book de Repub. Plato blames the Poets that they represent the state of things in Hades too frightfully when they should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 praise it rather Plutarch de Superst brings in Plato speaking of Hades as a Person or a God Dis or Pluto as they frequently do and says he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 benign or friendly to Men therefore not a tormentor of them only Caelius Rhodigin quotes this same passage of Plutarch and takes notice that our Saviour speaks of the state of Torment by another word not Hades but Gebenna which sufficiently shews how he understood it himself And whereas there are who disagree to this notation of this word that makes it signifie unseen as some will fetch it from the Hebr. and go as far back as Adam in their search alledging for this the Authority of an old Sibyll will have it go for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and signifie as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unpleasant nothing is plainer than that this other is the common notion which tho' Fancy hath not a greater Dominion in any thing than in Etymology would make one shy of stretching invention to find how to differ from the generality Therefore Calepin upon this word tells us that the Greek Grammarians do against the nature of the Etymon which plainly enough shews what they understood that to be generally direct its beginning to be writ with the asper spirit but yet he makes it signifie obscure or not visible And tho' Plato is endeavoured to be hook't in to the deriving it from Adam by a very far fetch yet 't is plain that his calling it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a place before referr'd to shews he understood it to signifie invisible And so Lexicons will commonly derive it Vulgo says Caelius Rhodis But its extensiveness as comprehending a state of happiness is our principal concern which way as we might shew by many more instances the common stream carries it Pausanias in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 speaking of Hermes according to Homer as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that he did lead Souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 could not be thought to mean they were then universally miserable Sext. Empir is an Authority good enough for the meaning of a Greek word When Adversus Mathem he tells us tho' by way of objection all men have a common notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using the Genitive with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Homer and others do another word house or abode in the Dative being understood And yet as to the thing he afterwards distinguishes Poets Fables and what from the nature of the Soul it self all have a common apprehension of As also Diog. Laert. hath the same phrase mentioning the Writings of Protagoras who he says wrote one Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 using the Genitive as here after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as hath been usual on the mentioned account And tho' his Books were burnt by the Athenians because of the dubious Title of one of them concerning the Gods So that we have not opportunity to know what his Opinion of Hades was we have reason more than enough to think he understood it not of a state of Torment only for Evil Spirits * Primate Usher's Judgment may be seen in his Answer to the Jesuits Challenge that this word properly signifies the other World the place or state of the Dead So that Heaven it self may be comprehended in it Grot. on Luk. 16.23 Makes Hades most certainly to signifie a place withdrawn from our sight spoken of the body the grave of the soul all that Region wherein 't is separate from the body So that as Dives was in Hades so was Lazarus too but in separate Regions For both Paradise and Hell or as the Grecians were wont to speak Elysii and Tartara were in Hades You may have in him more Quotations from the Poets the sense of the Essenes from Josephus and passages from divers of the Fathers to the same purpose Dr. Hammonds mind was the same copiously exprest on Matt. 11.20 But differs from Grot. in ascribing to Philemon the Jambicks above recited which the other gives to Diphilus Dr. Lightsoot is full to the same purpose On the 4th Art of the Creed And tho' Bellarmin will have this word always signifie Hell which if it do with Sheol the correspondent word Jacob desired to go to Hell to his Son as Dr. H. argues Camero as good a Judge thinks except once it never dâ—es If any desire to see more to this purpose with little trouble to themselves let them peruse Martinius's Lexic on the word Inserus or Insernus I could refer them to many more whom I foâ—bear to mention Only if any think in some or other Text of Scripture this word must signifie Hell only since it is of that latitude as to signifie Heaven in other places an impartial view of the circumstances of the Text must determine whether there it be meant of the one or the other or both * Maimonides * Weems Pirke R. Elieâ—er Edit per G. H. Varst C. F. Dan. 5.23 2 Tim. 1.10 Rom. 2.7 v. 8. v. 11. Philo Judeuâ— Quod Detâ—r potiori insid sole◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—al 3.13 14. Rom. â— 3. â— Heb. 10.38 c. 12.1 2 Cor. 5.7 Heb. 11.2 Heb. 9.26 Jam. 4.13 14 15. * Neque quiâ— quam reperit dignuâ— quâ—d eum temporsuâ— permutare Sen. Gen. 45. Isa. 9.6 Sen. Joh. 5.23 Psal. 45.6 11. Joh. 20.28 * Miser est quicunque non vult Mundo secum moriente mori Sen. Tr. Cicer. Heb. 11.4 Non est quòd quenquam propter canos aut rugas putes diu vixisse Non ille diu vixit sed diu fuit Sen. * Computation by the Honourable Francis Roberts Esq Philosoph Transactions for the Months March and April 1694. * Bolton in his four last things who speaking of Heaven directs us to guess the immeasurable magnitude of it as otherwise so By the incredible distance from the Earth to the Starry Firmament and adds If I should here tell you the several computations of Astronomers in this kind the summs would seem to exceed all possibility of belief And he annexes in his Margin sundry computations which I shall not here recite you may find them in the Author himself p. 21. And yet besides as he further adds the late learnedest of them place above the 8th sphere wherein all those gâ—orious Lamps shine so bright three moving Orbs more Now the Empyrean Heâ—ven comprehends all these How incomprehensible then must its compass â—nd greatness necessarily be But he supposes it possible the adventure of Mathematicians may be too audacious and peremptory c. And concludes the height and extent of the Heavens to be beyond all Human investigation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sen. â—r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 14.19 Rom. 5.2 Corn. Nep Frag. Plâ—tarch de gerun◠〈◊〉