Eating with washed hands naturally was but an humane vain Pharisaical tradition but to wash the hands morally with spiritual innocency before we compass Gods Altar or engage the Soul in any serious duty this is very necessary It was Pauls design and care for to present the Corinthians a chast Virgin to Christ 2 Cor. 11.2 so should it be our care The Virgin Mary was the Mother of a blessed Son yet still a Virgin so may thine heart be the mother of some one cursed sin and yet a Virgin in Christs esteem if so soon as ever thou hast blackt and daubed thy self in ink thou wash thy self in water milk and blood the water of godly sorrow the milk of free grace in the promise and the blood of Jesus Christ Next to not falling is speedy rising and next to keeping thy garments white is washing as soon as thou hast defyled them Thus be carefull to keep thy Soul pure continually by washing it often while it hath a tang of the cask thine outward flesh In this mind thy Soul most too Lastly Be willing for the welfare of thy Soul to suffer in thy Body and this double both in life and death 1. In life by keeping thy Body under that thy Soul may be Master Our life is a continual striving for mastery in this the wicked man strives that his Body may be Master and therefore he darkens his understanding sensualizes his affections sears his conscience c. that the flesh may be Lord paramount The godly man he makes a covenant with his eyes as Job keeps a watch before the dore of his lips as David keeps under his body and brings it into subjection as Paul 1 Cor. 9.27 and all in order to this that the Soul may be master over the body and Jesus Christ over both and this is that mastery which we should all earnestly contend for Old Hilarion compares his Body to an Ass which if it be too much pampered endeavours to throw his rider and therefore saith he to his Body faciam a sine ut non calcitres O Ass I will so look to thee and keep thee down that thou shalt not spurn against thy Master The way to do this is to cross our selves most in those things wherein the flesh most pleases it self whatever may make thy Soul proud or wanton do not give way to it for a moment Some pride themselves in the excrements of nature as long hair some in the garments which cover nature though indeed they are but poor borrowed coverlids from other creatures and so glory in the hidings of their shame and nakedness some pride themselves in the ornaments of nature tallness strength beauty c. O labour to deny thy self most in these things which puff and swell thee up so whatever makes thy Soul wanton as wine or fulness of bread or any thing else set a knife to thy throat Prov. 23.2 3. be not desirous of such dainties for they are deceitfull meat they may make rich thy ribs but bankrupt thy Soul The popish penance is ridiculous and contemptible to lash the body one day in a yeer or to go barefoot to such a shrine wear a cord about the waste c. but Christs penitence is very necessary If thy right eye offend pluck it out or thy right hand cut it off Matth. 29.30 cross thy flesh in many lawfull comforts if the Son of the bondwoman rebel against the Son of the free woman better in this sense to go with Jacob lame and halting to heaven than to go dancing to hell as too many thousands do by troops together 2. In death be willing for the good of thy Soul to suffer in thy Body be contented that thy Body should be withered that thy Soul may be the more fresh and green that the old house should be puld down to the ground that the Soul may take possession of a new building As Christs sorrow and shame was our way to happiness and glory so the suffering and breaking of the pitcher of the Body is the only way for the Soul to be made a vessel of honour The cloth must be cut to pieces before it can be made up into a rich robe or ornamental garment the timber hewed or sawn into several quarters before the beautifull structure can be erected as in regeneration we must exuere before we can induere put off the old man before we can put on the new Eph. 5.22 23. so in glorification too the old Adam must dy flesh must perish before we can be a new lump The new corn in the fields in the spring rose from the dying of the old in the Winter Better bear an inconvenience than a mischief death to the good man is but an inconvenience the mischief would be worse shouldst thou not dy thou wouldst but live to sin to be separated from thy Husband to be absent from the Lord be not troubled then O gracious Soul at thy bitter journey at the narrow bridge thou must pass over say with the Martyr it is but winking and thou art at home think often on thy journeys end To conclude all let us labour to live the life of Stephen a life of faith and holiness and to dy with this prayer of Stephens in its full strength and latitude Lord Jesus receive my Spirit FINIS
our great Lord and Master and we must not pay it to the servants except they can shew a warrant or letter of Atturney for it from their and our Master as Mr. Herbert hath an excellent poem to this purpose Much less in death should we pay this tribute due only unto God to them for as they are the great Lords menial servants and must not share in their Lords Rents so they are in many offices the Saints Servants too both in life so 1 Heb. last ministring spirits to the heirs of Salvation and in death the bearers of the Saints souls into Abrahams Bosome Luke 16.22 poor Lazarus being dead had these honourable bearers Note 1 2. Lord Jesus Stephen directs his dying prayer to the Lord Jesus rather than to the Lord Jehovah Christ is coaequal with his Father in glory not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only in glory the nearest to him but one with him Stephen asserts this clearly in his death not only dying in Christ and for Christ but praying to Christ in his death acknowledging hereby his divinity by giving him divine worship And to avoid this clear demonstration we read of on Franciscus David an Arrian heretique who reads this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text in the genitive case insteed of the Vocative and so would fain give us this sense Lord of Jesus insteed of Lord Jesus but this blasphemous shift is sufficiently confuted by the Antients as * Lorinus a Learned man though a Jesuite upon this place discovers All power is given to Christ in Heaven and Earth Math 28.18 and holy Stephen dying virtually in this last prayer acknowleges it Note 2 In the Gospel we must chiefly run to Christ in prayer asking all in the Sons name and this is now the way to speed our selves and to glorifie the Father together John 14.13 These 2 glorious persons in the blessed Trinity have not 2 distinct interests but one and the same the glory of the one is the glory of the other yea now the glory of the Father is chiefly deposited in the hands of Christ at first God was only known by his name of Almighty afterwards by his name Jehovah Exod. 6.3 but now by his name Jesus * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in not at the name In whose name every knee under the Gospel must bow to the Glory of God the Father 2 Phil. 10.11 Augustine tells us how much he did delighted in the works of Tully for the elegancy of the Latine before his conversion but not a whit after because he could not read the name of Jesus there Paul desired to know nothing else but Christ crucified 2 Cor. 2.2 and he discovers God the Father to be only in him the Father of Mercies and God of all Consolations 1 Cor. 1.3 to the Judge of all flesh then by an Advocate we must now run at all times Note 3 We must chiefly run to Jesus Christ by prayer in an hour of death to him who dyed for us we must go when we come to dy for he alone hath the keys of Hell and of Death Revelation 1.18 he alone is the dore and the gate of Heaven John 10.9 He is via vita veritas the Way the Truth and the Life John 14.6 He is our journeys end the Life and he is the way to it and the truth to guide us in the way no man can come to the Father but by him he also is the great reconciler of God and Man Col. 20. he only can make us * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 more than conquerors over all the forerunners of death and over death it self Rom. 8.36 37 38 39. He only can pull out the sting of death and destroy this last Enemy as the Apostle fully shewes 1 Cor. 15. To whom should we go both in life and death but to him who hath the words of eternal life John 6.68 3. Lord Jesus Receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a relative word Relations as the Logician tels us are double either relata secundum dici or secundum esse in name or in nature this is a relative word in name now omne relatum implicat suum correlatum every relative must have some word or thing to answer it receiving hath 2 usual correlates it implies either giving something or paying it implies both here in the Text. Observe Note 1 We ow our selves and Souls to Christ in life and death when we live to him dy for him he doth but receive his own de jure it should be so it is our sin and shame if de facto it be not so Rom. 14.7 9. For Christ dyed as the Apostle shewes there that he might be the Lord and master both of the dead and of the living When we come to dy then we do nothing else but pay debts we do but pay then 5 debts 1. A debt to nature the corruptible part must put on corruption and worms must feed upon us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as we feed upon other Creatures 2. A debt to sin for the wages of sin is death or the breakfast and food of it Rom 8.23 3. A debt to posterity for one generation must pass away that another may come in its stead Eccless 1.4 the generat on of one must be the corruption of another that the Earth may not be pestered and crowded too much with inhabitants 4. A debt to divine Justice for the same Soul that sins must dym point of equity 5. To Christ and our own Souls when we dy for Christ it is but lex talionis for he dyed for us when we dy naturally by the appointment of Christ we pay a debt to our own Souls which cannot be refined and calcined but by fire by melting down the whole mass of the Body Every righteous man will be willing to pay his debts so should we be to dy our lives are lent to us by God but for a time and must be restored to the lender or owner the Spirit shall return to God that gave it so Solomen Eccles 12.7 the anima animus the natural life and spiritual Soul of due right belong to God Note 2 God will certainly take and receive in death what is sincerely offered up in life Our hearts must be his living if we desire that our Spirits should be his dying so Augustine paraphrases on these words Tibi vixi tibi morior c. accipe spiritum meum è manu eorum qui oderunt tuum he represents Stephen in this prayer thus speaking to his dear Saviour Lord Jesus to thee I have lived and to thee I now dy receive my Spirit from the hands of cruel Enemies who have hated thy spirit Our acquaintance with Christ must not be to begin when we are just at our end To such as have been friends Christ will say Come in my friends I will receive you I will give you house and harbour but to
our narrow hearts are much quickned to duty by hopes of reward and so consequently frighted from sin by fears of punishment both which hopes and fears if of things at a great distance have slender impression upon the heart you shall not discourage your child from any untoward action by threatning to whip him for it a yeer hence or quicken him to obedience in doing any good by promising him a new Coat or a fayring seven years hence Hope deferr'd makes the heart sick and the hand lame no wonder if men be hold in sin if confident their sin shall not find them out till the day of Judgement God threatens sudden destruction to awaken us out of sin and tells us that he that comes shall come quickly and bring his reward along with him Rev. 22.12 to awaken us unto increase in holiness The first Martyr after Christ though he dyed not for yet he dyed in this truth That Spirits speedily are received by Christ in death if they dy well 2. Matter of consolation this prayer affords comfort to all holy ones in such an hour when they need it most even in an hour of death all that dy in Christ and for Christ have a free and speedy passage by death to Christ who is really to them pater spirituum custos animarum the Father of Spirits and the keeper of their Souls This comfort is double both as to themselves and to their Christian Relations when they dy 1. As to themselves they need not fear death but look upon it with an eye of comfort this prayer of Stephens was oratio fidei a prayer of Faith we read Chap. 6.8 that he was full of faith and power and at this time he had a strong exercise of it as we may see verse 55 56. he looked up stedfastly into heaven and saw the glory of God and Jesus standing at his right hand this believing vision was when his tragedy was beginning and certainly as the rage of his enemies grew stronger his faith incresed and in this last prayer for himself he acted and spake undoubtedly with full assurance of faith fervently believing that the Lord Jesus would receive his Spirit as now he begd that he would from hence * Calvin one observes even from this faith of Stephens haec fiducia instituere nos debet ad placidam mortis tolerantiam this confidence should instruct and strengthen us which calmness and comfort to bear the stroke of death * Calvin Seneca An Heathen could say si quid incommodi morientis vitium est non mortis if death do us any hurt or prejudice the fault is in the person dying not in death it cannot then hurt a godly man Christ tels the Good Thief this day thou shalt be with me in Paradise though it were then about the ninth hour of it and Lazarus his Soul was carried by Angels into Heaven surely as for honour so for expedition 2. As to their Christian relations here is matter of great comfort in their death the Lord Jesus takes care of their Souls when an Husband or dear Relation dies in Christ the Jewel we loved is but taken away from us and lockt up in a surer Cabinet we are content to part with our Children and send them sometimes far from us when we marry them for their preferment sake Death marries our dear Christian Relations to Christ as faith in life contracts them and so carries them home to their Bridegroom Ambrose Cyprian the dead in Christ do but abire not obire are but praemissi non amissi they do but depart from us not dy they do but go before not go quite away they are not lost we shall meet them again the next style what we lose Christ receives and is this a loss we do but hide our Talent in Christs Napkin and should we too much bewail such a breach Luges Corpus à quo recessit anima Augustine luge animam à qua recessit Deus Dost thou bewail a Body from whence the Soul is departed rather bewail the Soul from which God is departed hinc illae lachrymae this is matter of sorrow indeed to see Abner dying as a fool to hear of a dear Absolom took off in the height of his sins and of his Rebellion against God and Man this is a Soul-rending heart-breaking spectacle but to see a Stephen dying the Church may make great lamentation for her own loss but the matter is not worth a tear as to such a Martyr though he should ascend to Heaven in a fiery Chariot Heaven is perfect happiness after the sharpest manner of dying In such cases then let us rather save our tears for our own sins than to weep as persons without hope for the dead in Christ 3. Matter of examination Whether we have given up our Souls to Christ in life that he may receive them in death Christ takes his Spouse by contract not by rape they willingly give up themselves to him in life or else he will not as old Elies Sons take away their Spirit by force when they come to dy As our bodies must be offered up to God as a reasonable Service while we live Rom. 12.1 so much more our Souls or else it will be an unreasonable petiton to beg that Christ would receive them in death when we can keep them no longer As our dying Saviour cryed out Father into thy hands I commend my Spirit and dying Stephen here prayed Lord Jesus receive my Spirit so living David in his health and strength cryes into thine hands I commit my Spirit for thou hast redeemed me O Lord God of truth Psal 31.5 take thine own Lord both by Creation and by Redemption And truly if we lock God out now out of our own heart which should be his possession continually while we live no marvel if he lock out Spirits out of Heaven which is our hope when we dye Calvin therefore from this place infers quotidie spiritum in Dei manus commendemus quia mille mertibus obsessi sumus let us continually be commending our spirits into the hands of God because we are dying daily as to weakness and distempers in our bodies There are two wayes whereby we should commend our Soules to God daily as the Apostle shewes us 1 Pet. 4.19 1. Mala patiendo by suffering the will of God this is passive obedience 2. Bona agendo we must commit the keeping of our Souls to God in well doing as unto a faithful creatour this is active obedience and without commending them thus to God dayly we shall commend them with little success to Christ when we walk in the dark valley of Death The old Poets feigned Pluto to be the God of wealth as well as the God of Hell to shew us that we may go to Hell when we dy for all Wealth Let us therefore faithfully examine whether we have given up our hearts and lives to God now Christ in the second birth
CANTICUM MORIENTIS CYGNI OR The last Dying NOTE of STEPHEN the first Gospel-Martyr Opened and Improved in a SERMON PREACHED At ALHALLOWS BARKING London 17. Septemb. 1658. At the Funeral of Mr. ANDREW BASSANO Gentleman and since in some particulars enlarged By WILLIAM TUTTY M. A. Minister of Totteridge in the County of HERTFORD LONDON Printed for J. Rothwel at the Fountain in Goldsmiths-Row in Cheapside 1659. TO THE Truly Religious Gentlewoman AND His much endeared FRIEND Mistris ANNE BASSANO Much Honoured in Christ I Humbly here present you with the first-born of my Meditations which were ever yet published to the eye of the World I durst never till now adventure any thing out abroad and therefore this first piece cannot but go from me with a kind of Virgin blush I never yet judged any of my weak labours worthy of a curious eye to look upon Sensible I am that my parts are as low as my person and therefore hitherto it hath been mine only ambition to do good among mine own people in mine own sphere But truly the love and respects in my Ministerial work which I alwayes met with from your dear yoke-fellow now with Christ while he sojourned with us here below in this valley of tears forces me to this thankfull retaliation and makes me willing that the World should know how much I was indebted to him As I have lost a very loving Neighbour so have you a most dear and tender Husband But it is not my desire or design to renew or aggravate your sorrow under this sad stroke but rather contrarily to present you with something that through the strength of Christ might lighten your burden I know you are like Hannah a Woman of a troubled Spirit at all times but much more now that you have more than ordinary to do and suffer and your adversary is most busy now he finds you at the weakest And therefore the good Lord forbid that by this Sermon I should add to your Affliction in which already your cup runneth over I only beg of you that you would seriously read and remember this Sermon but strive to forget the sad occasion of it Oh do not with Rachel refuse to be comforted Confident I am you are dear to Chist though too too cruel to your self and that your Spirit is clean though very cloudy and that you are a child of light though you so often sit in darkness The dead never complain as you do I fear too much and darkness could never reveal so much darkness as you dayly mourn under Black thoughts which we continually resist and pray against are but the smoak of the bottomless Pitt they flow from Satans envy against us not our enmity against God We must with thankfulness take comfort in the grace of Christ in us as well as allways be poring on our own wants and weaknesses Our Father expects we should walk thankfully as well as humbly and that we should melt under his goodness as well as our own unworthiness Our dear Saviour a little before his death begins his last Sermon to his Disciples John 14.1 with this not only Counsel but Command Let not your hearts be troubled ye believe in God believe also in me intimating that we may be guilty of Gospel-disobedience and unbelief by being too much troubled as well as by being too much defective herein Our infinitely gracious God hath made large and strong provision in his Word as well for the consolation of his servants here as for their salvation hereafter he hath given us not only his Word but his Oath That by too immutable things in which it is impossible for God to lye we might have a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 strong consolation Heb. 6.18 even a formidable giant-like consolation as the word signifyeth and indeed strong food calls for strong labour as we should be strong in the Lord in point of duty so in point of comfort seeing he hath given us such strong encouragement even the highest security in the World his own Word and Oath to feed upon Oh when shall I see you come up to a full assurance of faith unto which all believers should give all diligence I know you dare not allow your self in any one sin willingly do not do it in this in Fathering a spiritual untruth upon your self that you are an Hypocrite How angry was God with Jobs friends for this untrue and uncharitable censure concerning him nothing but a sacrifice from Job himself for them would appease him and it is worth the minding the nature of Gods enditement against them Job 42.7 Ye have not spoken of Me the thing that is right why their Doctrine was true though not Application the Premises they laid down were sound though the Conclusion were rotten concerning Jobs rottenness Now God interprets this as false doctrine as speaking an untruth concerning himself Paul while Saul persecuted Christ the head in the members so do we when we persecute our own graces the best part of Christ in us and father spiritual untruths upon our selves to gratify the Father of lies Stephens prayer immediately after the Text for his enemies shall be mine though in a different sense for you The Lord lay not this sin to your charge that you even stone to death your own graces not giving God the glory of them but sin against him by sinning against your own grace and peace I now leave this weak piece with you and leave you in the arms of Jesus Christ who loves you and hath dyed for you And in him remain Your unworthy Pastour W. Tutty From my study in Totteridge the 4th day of October 1658. ACTS 7.59 And they stoned Stephen calling upon God and saying Lord Jesus receive my spirit THe whole chapter contains the Tragical history of Stephen a primitive Deacon wherein we have 1. his large sermon 2. The Jewes ill resentment of it 3. Their cruelty to the Preacher insteed of love and honour 1. For the Sermon it consists of Doctrine and Application The Doctrinal part ends at the 50th verse and all this while the Auditors are still and quiet no noise at all The Application begins at the 51 verse and this enrages them and drives them into the worst kind of madness In the Applicative part 1. The holy Preacher upbraids them in general with the stoutness stubbornness and stiff-neckedness of their hearts verse 51. 2. Charges upon them their resisting the Holy Ghost and this too modo and more patrum after the manner of their Predecessors so lashing them and their Ancestors with the same whip in the same 51. verse 3. He charges upon their fore-Fathers their horrid cruelty to the prophets ye their cruelty to the very death against them which were the Propheciers of Christ his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the forerunners of him thus were they the stock of bloody parents 4. He charges upon them the cruel seed of cruel Butchers spiritually that
others he will say Depart from me I know you not now because I never knew you before Mat. 7.23 a very solemn profession he makes of it How many of us would fain live to our selves yet fain dye in Christ as that dissolute young man who was present at the death of Ambrose cryed out to his companions Libenter vobis cum viverens modò cum illo moriar I would willingly live with you so I might dy with him but Jesus Christ very seldom drives such late bargains with any Soul 4. Lord Jesus receive my Spirit The pronouncing hath a great emphasis in it worth the marking and from hence we may observe 2 things Note 1 The godly mans Spirit is his own in opposition to all other Lords and Masters below himself though not above His Spirit is his own he hath not sold it to sin and wickedness as Ahab did who though he was a Prince yet was of the basest mechanick Spirit a hellish huckster as to his own Soul neither hath he morgaged it as Ephraim did hers to Idolatry being a silly dove without heart Hos. 7.11 other Doves as the Naturalists tell us are without gall but she was a Monster in nature without heart because she had pawned it to her wicked paramours and so consequently had though jus ad rem not jus inre no possession of it Neither hath he exchanged his Soul for any part of the World or the whole bulk and body of it as Christ himself uses the expression Math. 16.26 Note 2 The godly man dying can offer up his Soul to God as his own in the former sense It is his own he hath reserved it and saved it for Christ only as Christ hath redeemed it and will save it for the alone enjoyment of himself The holy gracious Soul being once joyned to the Lord by one Spirit 1 Cor 6.17 And married to Jesus Christ by faith the Husbands interest is the Wives or glued the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gluten and the Wives her Husbands what Christ hath he hath and what he hath Christ hath true grace frees the Soul from all base Masters and Lordly Tyrants and a believer in death it self may say to Christ Lord Jesus receive my Soul which since conversion never knew any bonds but thine own service which is perfect freedom that never was under any yoke or burden but thine which is most easie and light Math. 11.30 which was no willing Servant to sin and lust but upon pure force and highest compulsion receive then dear husband now my Virgin Spirit not abused not deflowred since thou hast entred into a conjugal league with me Happy Soul that can thus argue flying from the Body with an all-searching knowing Master 5. Lord Jesus Receive my Spirit By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Spirit here he doth not mean his natural breath for as the body is dust and returns to dust so the breath is ayr and in death the air sucks it up we do then expirate not respirate breath it out into its element not suck it in any more but he means his Spiritual not natural breath which was a divine infusion as he breaths out the one he breaths up the other into its proper center the bosom of Jesus Christ Note A gracious Soul minds not in death his natural but his spiritual part his only care is to secure that to lock it up safe in heaven as in a Noahs Ark when the storms of death drown his body But of this more by and by when the words are handled in their second sense unto which I now hasten 2. to handle the words in a compounded united sense and so to bind up the single flowers in a bundle together and the Lord make them a fragrant posy to your spiritual sense For expedition sake I shall joyn Doctrine and Application both in one and so infer 4. particulars from the whole prayer 1. Matter of Information 2. Matter of Consolation 3. Matter of Examination 4. Matter of Exhortation chiefly the last 1. Matter of Information this shall be double 1. It may inform us that the rage of man cannot drive a gratious Soul from Christ Stephen here in this whole prayer goes to Jesus Christ though many stones not only lay in his way but as a massy weight upon him and not only lay upon him but broke and bruised his body when his enemies eyes sparkled fire at him by reason of rage and malice when they gnashed on him with their teeth when they stopt their ears at all his complaints and were desperately united together in their thoughts and Actions of blood and mischief when they cast a shower of stones upon his body and shot a whole volley of cruelty at his naked brest yet all could not stop his mouth nor that heap of stones dam up his passage to heaven but in a moment he flyes thither by prayer to God his Rock his Ammunition of Rocks to Christ his precious corner stone Thus may all the Saints do when their adversaries are set upon the fire of hell they may yet run to the gates of heaven as all the gates of Hell in Hell cannot prevail against their persons so all the gates of Hell on Earth cannot obstruct their petitions they may see their Father their Saviour through the thickest cloud of humane rage and fly to him as with the wings of a Dove by faith and prayer 2. It may inform us that Souls do not sleep in the grave they are received so soon as we dy either by Christ as Stephens here or else by Satan they do not fortuitò vagare wander uncertainly as some sick-braind Philosophers did dream nor pass from one body to another by a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pythagoras his foolish Scholars thought much less sleep in the grave with the Body till they are awakened by the found of the great Trumpet at the day of judgment as some now among us have sinfully held forth to their Auditors This very prayer to say no more at present abundantly confutes this fond opinion Our Souls are no sooner out of the vessel and ship of the body but presently they are landed and set on shore in Heaven or in Hell An Heathen could say of death Seneca profectio est quam putas mortem it is but a passage from one Town to another or a removal from one house to another This total Soul-sleeping is a worse opinion than Popish purgatory or limbus patrum and their dream of Abrahams bosome in the for old-Testament Disciples until the coming of Christ in the flesh is not so absurd as this of lodging in the bosome of the grave for new-Testament discpiles till the second coming of Christ And truly it seems to be a great encouragement to profaness and discouragement to godliness for an antient * Ambrose Father tells us Angustae mentes irritantur promissis excitantur speratis mercedibus