Heterogeneous parts which in a manner multiply the natures cannot subsist without the concourse of God and the society of that hand which doth uphold â—heir natures In briefe there can be nothing truely alone and by its self which is not truely one and such is onely God All others doe transcend an unity and so by consequence are many Now for my life it is a miracle of thirty yeares which to relate were not a History but a piece of Poetry and would sound to common eares like a fable for the world I count it not an Inn but an Hospital and a place not to live but to dye in The world that I regard is my selfe it is the Microcosme of mine owne frame that I cast mine eye on for the other I use it but like my Globe and turne it round sometimes for my recreation Men that looke upon my outside perusing onely my condition and fortunes doe erre in my altitude for I am above Atlas his shoulders Let me not injure the felicity of others if I say I am the happiest man alive I have that in me that can convert poverty into riches adversity into prosperity I am more invulnerable than Achilles fortune hath not one place to hit me Coelum ruat come what will Fiat voluntas tua salves all so that whatsoever happens it is but what our daily prayers desire In briefe I am content and what should providence adde more Surely this is it we call happinesse and this do I enjoy with this I am happy in a dream and as content to enjoy a happinesse in a fancy as others in a more apparent truth and reality There is surely a neerer apprehension of any thing that delights each of us in our dreames then in our waked â—enses with this I can be a King without a Crowne rich without Royalty in heaven tho on earth enjoy my friend and embrace him at a distance without which I cannot behold him without this I were unhappy for my awaked judgement discontents me ever whispering unto me that I am from my friend but my friendly dreames in the night requite me and make me think I am within his armes I thanke God for my happy dreames as I doe for my good rest for there is a reflection in them to reasonable desires and such as can be content with a fit of happinesse and surely it is not a melancholy conceit to thinke we are all asleepe in this world and that the conceits of this world are as meare dreames to those of the next as the Phantasmes of the night to the conceit of the day It is an equall delusion in both the one doth but seem to be the embleme or picture of the other we are somewhat more then our selves in our sleepes and the slumber of the body seemes to be but the waking of our soules It is the ligation of our â—ense but the liberty of reason our awaking conceptions doe not march the fancies of our sleeps At my Nativity my Ascendant was the earthly signe of Scorpio I was borne in the Planetary houre of Saturne and I thinke I have a piece of that Leaden Planet in me I am no way facetious nor disposed for the mirth and galliardize of company yet in one dreame I can compose a whole Comedy behold the action in one dreame apprehend the jests and laugh my selfe awake at the conceits thereof were my memory as faithfull as my reason is there fruitfull I would never study but in my dreames and this time also would I chuse for my devotions but our grosser memories have then so little hold of our abstracted understandings that they forget the story and can onely relate to our awaked soules a confused and broken tale of that that hath beene past Aristotle who hath written a singular tract of sleepe hath not throughly defined it noâ— yet Galen though he seeme to have corrected it for those Nocteaâ—nbulones though in their sleepe doe yet enjoy the action of their senses we must therefore say that there is something in us that is not in the jurisdiction of Morpheus and that those abstracted ecstarick soules doe walke about in their owne corps as spirits with the bodies they assume wherein they seeme to heare see and feele though indeed the organs are destitute of senses and their natures of those faculties that should inform them Thus I observe that men oftentimes upon the houre of their departure doe speake and reason above themselves For then the soule beginnes to be freed from the ligaments of the body begins to reason like her selfe and to discourse in a straine above mortality We tearme death a sleepe and yet it is waking that kils us and destroyes those spirits that are the house of life It is that death by which we may be literally said to dye daily a death which Adam dyed before his mortality a death whereby we live a middle and moderating point betweene life and death in fine so like death I dare not trust it without my prayers and an halfe adiew unto the world it is a fit time for devotion I cannot therefore lay me downe on my bed without an oration and without taking my farewell in a Colloquie with God The night is come like to the day Depart not thou great God away Let not my sinnes blacke as the night Eclipse the lustre of thy light Keepe still in my Horizon for to me The Sun makes not the day but thee Thou whose nature cannot sleepe On my temples centry keepe Guard meâ— 'gainst those watchfull foes Whose eyes are open while mine close Let not dreames my head infest But such as Jacobs temples blest While I doe rest my soule advance Make me sleepe a holy trance That I may take my rest being wrought Awake into some holy thought And with as active vigor run My course as doth the nimble Sun Sleepe is a death O make me try By sleeping what it is to dye And downe as gently lay my head On my Grave as now my Bed Howere refresh'd great God let me Awake againe at last with thee And thus assur'd behold I lie Securely or to wake or die These are my drowsie dayes in vaine I doe now wake to sleepe againe O come that houre when I shall never Sleepe thus againe but wake for ever This is the dormitory I take to bedward use no other Laudanum to sleepe after which I close mine eyes in security content to take my leave of the Sun and to sleepe unto the Resurrection The method I would use in distributive justice I also observe in commutative and keepe a Geometricall proportion in both whereby becomming equable to others I become unjust to my self and supererogate that common principle Doe as thou wouldst be done unto thy selfe I was not borne unto riches neither is it my Starre to be wealthy or if it were the freedome of my mind and franknesse of my disposition were able to contradict and crosse
〈…〉 their proper natures and without a miracle that the soules of the faithfull as they leave earth take possession of Heaven thaâ— those apparitious and ghosts of departed persons are not the wandring soules oâ— men but the unquiet walkes of Devilsâ— prompting and suggesting us unto mischiefe bloud and villany instilling and stealing into our hearts that the blessed spirits are not at rest in their graves buâ— wander solicitous of the affaires of the world that those phantasmes appeare often and doe frequent Cemiteries Charnell houses and Churches it is because those are the dormitories of the dead where the Devill like an insolent Champion holds with pride the spoiles and Trophies of his victory in Adam This is the dismall conquest we all deplore that makes us often cry O Adam quid fecisti I thanke God I have not those strait ligaments or narrow obligations to the world as to dote on life or be convulst and tremble at the name of death Not that I am insensible of the dread and horrour thereof or by raking into the bowâ—ls of the deceased continuall sight of Anatomies Skeletons or Cadaverous reliques like Vespilloes or Grave-makers I am become stupid or have forgot the apprehension of mortality but that marshalling of the horrours and contemplating the extremities thereof I find not any therein able to daunt the courage of a man much lesse a resolved Christian and therefore am not angry at the errour of our first parents or unwilling to beare a part of this common fate and like the best of them to dye that is to cease to breathe to take a farewell of the elements to be a kind of nothing for a moment to be within one instant a spirit When I take a full view and circle of my selfe but with this reasonable moderator and equall piece of justice death I doe conceive my selfe the miserablest person extant were there not another life that I hope for all the vanities of the world should not intreat a moments breath from me could the Devill worke my beliefe to imagine I could never die I would not out-live that very thought I have so abject a thought of this common way of existence this retaining to the Sun and elements I cannot thinke this to be a man or to live according to the dignity of my nature in expectation of a better I can with patience embrace this life yet in my best meditations do often desire death I honour any man that contemnes it nor can I love any that is afraid of it this makes me naturally love a Souldier and honour those tattered and contemptible Regiments that will dye at the command of a Sergeant For a Pagan there may be some motives to be in love with life but for a Christian to be amazed at death I see not how he can escape this Dilemma that he is too sensible of this life or carelesse of the life to come Some Divines count Adam 30. years old at his creation because they suppose him created in the perfect age stature of man surely we are all out of the computation of our age every man is some moneths elder then he bethinkes him for we live move and have a being and are subject to the actions of the elements and the malice of diseases in that other world the â—ruest Microcosme the wombe of our moâ—her for besides that generall and common existence that we are conceived in our Chaos and whilst we sleepe within the bosom of our causes we enjoy a being â—nd life in three distinct worlds wherein we receive most manifest gradations In â—hat obscure world and womb of our moâ—her our time is short computed by the Moone yet longer then the dayes of maâ—y creatures that behold the Sunne our â—elves being not yet without life sense and reason the manifestation of its actions it awaits the opportunity of obâ—ects and seemes to live there but in its â—oote and soule of vegetation entring afâ—erwards upon the scene of the world we â—rise up and become another creature performing the reasonable actions of man and obscurely manifesting that part of Divinity in use but not in complement and perfection till we have once more cast our secondine that is this flough of flesh and are delivered into the last world that â—s that ineffable place of Saint Paul that â—bi of spirits The smattering that I have of the Philosophers stone which is nothing else but the perfectest exaltation oâ— gold hath taught me a great deale of Divinity and instructed my beliefe how thaâ— immortall spirit and incorruptible substance of my soule may lie obscure and sleepe within this house of flesh Thosâ— strange and mysticall transmigrations thaâ— I have observed in Silkewormes turned my Philosophy into Divinity There is iâ— these workes of nature which seeme to puzzle reason something Divine and hatâ— more in it then the eye of a common spectator doth discover I am naturally bashfull nor hath conversation age or travell beene able to effront or harden me yet I have one part of modesty which I have seldome discovered in another that is to speake truely I am not sâ— much afraid of death as ashamed thereof to the very disgrace and ignominy of ouâ— natures that in a moment can so disfigurâ— us that our nearest friends Wife Children stand afraid and stare at us The Birds and Beasts of the field that before iâ— a naturall feare obeyed us forgetting allegiance begin to prey upon us this very â—nceit hath in a tempest disposed and left â—e wisling to be swallowed up in the aâ—ysse of waters wherein I had perished â—sâ—ene unpityed without wondring eyes â—ares of pity Lectures of mortality and one had said Quantum mutatus ab illo â—ot that I am ashamed of the Anatomy â—f my parts or can accuse nature for playâ—â—g the bungler in any part of me or my â—wne vitious life for contracting any â—â—amefull disease upon me whereby I â—ight not call my selfe as wholesome a â—orsell for the wormes as any Some upâ—n the courage of fruitfull issue wherein â—s in the truest Chronicle they seeme to â—utlive themselves can with greater patiâ—nce away with death This conceit and â—ounterfeit subsisting in our progenies â—eemes to me a meere fallacy unworthy the desirâ—s of a man that can but conâ—eive a thought of the next world who â—n a noble ambition should desire to live â—n his substance in Heaven And therefore at my death I meane to take a Totall â—diew of the world not caring for a Monument History or Epitaph not so mucâ— as the bare memory of my name to bâ— found anywhere but in the universall Register of God I am not yet so Cynicall aâ— to approve the Testament of Diogenes noâ— doe altogether allow that Rodomantado oâ—Lucian Coelo tegitur qui non habet urnam He that unburied lies wants not a Herse For unto him a tombe's the universe But commend in my calmer judgement those ingenuous intentions that desire to sleep
but from the little finger of the Almighty It is impossible that either in the discourse of man or in the infallible voice of God to the weaknesse of our apprehensions there should not appeare irregularities contradictions and antinomies my selfe can shew a catalogue of doubts never yet imagined nor questioned as I know which are not resolved at the first hearing not fantastick Quere's or objections of the ayre For I cannot heare of Atoms in Divinity I reade the history of the Pigeon that was sent out of the Ark and returned no more yet not question how she found out her maâ—e that was left behinde That Lazarus was raised from the dead yet not demand where in the interim his soule awaited or raise a Law-case whether his Heire might lawfully deâ—aine his inheritance bequeathed unto him by his death hee though restored to life have no Plea for his former possessions Whether Eve was framed out of the left side of Adam I dispute not because I stand not yet assured which is the right side of a man or whether there be such distinction in Nature Whether Adam was an Hermaphrodite as the Rabbines comment upon the letter of the Text because it is contrary to all reason that there should be an Hermaphrodite before there was a woman or a composition of two natures before there was a second composed Likewise whether the world was created 〈◊〉 Autumne Summer or the Spring beâ—ause it was created in them all for whatâ—oever Signe the Sunne possesseth those foure â—easons are actually existent It is the â—ature of this Luminary to distinguish the severall seasons of the yeare all which it makes at one time in the whole earth and successively in any part thereof There are a bundle of curiosities not onely in Phiâ—osophy but in Divinity proposed and discussed by men of most supposed abilities which are not worthy of our vacant hours much lesse our serious studies Pieces only fit to be placed in Pantagrucle Studies or bound up with Tartaretus de modo coecandi these are niceâ—ies that become not those that peruse so serious a Mystery There are others more generally questioned and called to the Barre yet me thinks of an eaâ—ie possible truth It is ridiculous to put off or drowne the generall Floud of Noah in that great particular inundation of Deucalion that there was a Deluge once seems not to me so great a miracle as that there is not one alwayes How all the kinds of Creatures not onely in their owne bulks but with a competency of food and sustenance might be preserved in one Ark and with the extent of three hundred cubits to a reason that rightly examines it will appeare very difficult There is another secret not contained in the Scripture which is more hard to comprehend and puts the honest Father to the refuge of a Miracle and that is not onely how the distinct pieces of the world divided Iâ—ands should be first planted by men but inhabited by Tygers Panthers and Beares How America abounded with beasts of prey noxious Animals yet contained not in it that necessary creature a Horse By what passage those not onely Birds but dangerouâ— and â—unwelcome Beasts came over How thereby creatures are there which are not found in the triple Continent all which must needs be strange unto us that hold but one Ark and that the creatures begaâ— progresse from the mountaines of Ararat They who to salve this would make the Deluge particular proceed upon a principle that I can no way grant not onely upon the negative of holy Scriptures but 〈◊〉 owne Reason whereby I can make â— probable that the world was as wel peoâ—led in the time of Noah as in ours and fifteene hundred yeers to people the world as full a time for them as foure thousand â—eers since hath beene to us There are other assertions and common â—enents drawn from Scripture and geneâ—ally beleeved as Scripture whereunto notwithstanding I would never betray the lâ—â—erty of my reason It is a Paradox to me â—hat Methuselah was the longest liv'd of all the children of Adam and no man will be â—ble to prove it when from the processe of the Text I can manifest that it is otherwise That Iudas hanged himselfe there 〈◊〉 no certainty in Scripture though in one place it seemes to affirme it by a doubtfull word hath given occasion to translate 〈◊〉 yet in another place in a more punctuâ—lâ— description it makes it improbable and â—eemes to overthrow it That our Fathers â—fter the Floud â—rected the Tower of Baâ—â—ll to preserve themselves against a second â—eluge is generally opinioned and beleâ—â—ed yet is there another intention of theirs expressed in Scripture Besides that it iâ— improbable from the circumstance of the place the plaine in the land of Shinar These are no points of Faith and therforâ— may admit a free dispute There are yet others and those familiarly concluded from the Text wherein under favour I see nâ— consequence as to prove the Trinity from the speech of God in the plurall number Faciamus hominem Let us make man whicâ— is but the common stile of Princes meâ— of Eminency hee that shall reade one oâ— his Majesties Proclamations may with the same Logicke conclude there be two Kings in England The Church of Rome confidently proveâ— the opinion of Tutelary Angels from thaâ— answer whâ—n Peter knockt at the doore 〈◊〉 is not hee but his Angel that is to say hiâ— Mâ—ssenger or some body from him foâ— so the Originall signifies and is as likely to be the doubtfull Families meaning This supposition I once suggested to â— young Divine that answered upon thiâ— point to which I remember the Franciscaâ— Opponent replyed no more but That 〈◊〉 â—as a new and no authenticke interpretatiâ—n These are but the conclusions fallible â—iscourses of man upon the word of God â—or such I do beleeve the holy Scriptures â—et were it of man I could not chuse butsay â— was the singularest and superlative Piece â—hat hath been extant since the Creation were I a Pagan I should not refraine the Lecture of it and cannot but commend the judgement of Ptolomy that thought the â—lcoran of the Turks I speak without â—rejudice is an ill composed Piece conâ—aining in it vaine and ridiculous errours in â—hilosophy impossibilities fictions and â—anities beyond laughter maintained by â—vident and open Sophismes the policy of Ignorance deposition of Universities â—nd banishment of Learning that hath â—otten foot by armes and violence This without a blow doth disseminate it selfe â—hrogh the whole earth T is not unremarkâ—ble what Philo first observed That the Law of Mâ—ses continued two thousand â—eares without the least alteration whereâ—s we see the Laws of other Common-weales do alter with occasions and eveâ— those that pretended their originall from some Divinity to have vanished withouâ— trace or memory I beleeve besides Zoroafter there were divers that writ beforâ—Moses who notwithstanding have suffered the
the last chapâ—er of Genesis I must confesse a great deale of obscurity though Divines have to the â—ower of humane reason endeavoured to make all goe in a literall meaning yet â—hose allegoricall interpretations are also â—robable perhaps the mysticall method of Moses bred up in the Hieroglyphicall Schooles of the Egyptians Now for the immaterial world me thinks we need not wander so farre as the first moveable for even in this material fabrick the spirits walke as freely exempt from the â—ffection of time place and motion as beyond the extreamest circumference doâ— but extract from the corpulency of bodies or resolve things beyond their first matter and you discover the habitation of Angels which if I call the ubiquitary and omnipresent essence of God I hope I shaâ—â— not offend Divinity for before the Creation of the world God was really alâ— things For the Angels he created no neâ— world or determinate mansion and therefore they are every where where his essence is and doe live at a distance even iâ— himselfe that God made all things foâ— man is in some sensâ— true yet not so farrâ— as to subordinate the creation of those puâ—rer creatures to ours though as ministringâ— spirits they doe and are willing to fulfilâ— the will of God in these lower and subluâ—nary affaires of man God made all thingâ— for himselfe and it is impossible he shoulâ— make them for any other end then hiâ— owne glory it is all he can receive and alâ— that is without himselfe for honour being an externall adjunct and in the honoâ—er rather then in the person honoured 〈◊〉 was necessary to make a creature from whom hee might receive this homage and that is in the other world Angels in this it is man which when we neglect wee forget the very end of our creation and may justly provoke God not onely to repent that he hath made the world but that hee hath sworne â—hat he would not destroy it That â—here is but one world is a conclusion of Faith Aristotle with all his Philosophy hath not beene able to prove it and as weakly that the world was eternall that dispute much troubled the pen of the ancient Philosophers but Moses decided that question and salved all with a new terme of creation a production of something out of nothing and that is whatsoever is opposite to something more exactly that which is truely contrary unto God for he â—â—nely is all other have an existence with depending and are something but by diâ—tinction The whole Creation is a mystery and â—articularly that of man at the blast of his mouth were the rest of the creatures made â—nd at his bare word they started out of nothing but in the frame of man as the Text describes it he played the sensible operator and seemed not so much to create as make him when he had separated the materials of other creatures there consequently resulted a forme and soule but having raised the wals of man he was driven to a second and harder creation of a substance like himselfe an incorruptible and immortall soule For the two asserâ—ions we have in Philosophy and opinion of the Heathens the flat affirmative of Plato and not a negative from Aristotle there is another scruple cast in by Divinity concerning its production much disputed in the Germane auditories and with that indifferency and equality of arguments as leave the controversies undetermined I am not of Paracelsus minde that boldly delivers a receipt to make a man without conjunction yet cannot but wonder at the multitude of heads that doe deny traduction having no other argument to confirme their beliefe then that Rhetoricalâ— sentence and Antanaclasis of Augustine creâ—ando infunditur infundendo creatur either opinion will stand well enough with religion yet I should rather incline to this did not one objection haunt me not wrung from speculations and subtilties but from common sense and observation not pickt from the leaves of any other but bred amongst the weeds and tares of mine owne braine And this is a conclusion from the equivocall and monstrous production in the copulation of man with beast for if the soule of man be not transmitted and transfused in the seed of the parents why are not those productions meerely beasts but have also an impressure and tincture of reason in as high measure as it may demonstrate it selfe in those improper organs nor truly can I reasonably deny that the soule in this her sublunary estate is wholly inorganicall but that for the performance of her ordinary actions is required not onely a symmetry and proper disposition of Organs but a Crasis and temper correspondent to its operation yet is not this masse of flesh and visible structure the instrument and proper corps of the soule but rather of sense and that the nearer Ubi of reason In our study of Anatomy there is a masse of mysterious Philosophy and such as reduced the very Heathens to Divinity yet amongst all those rare discoveries and curious pieces I find in the fabricke of man I doe not so much content my selfe as in that I find not any proper Organ or instrument for the rationall soule for in the Braine which we terme the seate of Reason there is not any thing of moment more then I can discover in the crany of a beast Thus we are men and we know not how there is somthing in us that can be without us and will be after us though it is strange that it hath no history what it was before us nor cannot tell how it entred in us Now for the wals of flesh wherein the soule doth seeme to be immured before the restauration it is nothing but an elementall composition and a fabricke that may fall to ashes All flesh is grasse is not onely metaphorically but literally true for all those creatures we behold are but the herbes of the field digested into flesh â—n them or more remotely carnified in our selves Nay further we are what we â—ll abhorre Anthropophagi and Cannibals devourers not onely of men but of our â—elves and that not in an allegory but a â—ositive truth for all this masse of flesh which we behold came in at our mouthes â—his frame we looke upon hath beene upâ—n our trenchers In briefe we have deâ—oured our selves I cannot beleeve that wisdome of Pythagoras did ever positively â—nd in a literall sense affirme his Metemâ—suchosis or impossible transmigrations of the soules of men into beasts of all Metamorphoses or transmigrations I beleeve â—nely one that is of Lots wife for that of Nebuchadnezzar proceeded not so farre â—n all others I conceive there is no further â—erity then is contained in their implicite â—ense and morality I beleeve that the whole frame of a beast doth perish and is â—eft in the same state after death as before â—t was materialled unto life that the souâ—â—â— of men know neither contrary nor 〈◊〉 â—ruption that they subsist beyond 〈…〉 and outlive death by the
by the urnes of their Fathers anâ— strive to goe the nearest way unto corruption I doe not envy the temper of Crowes nor the numerous and weary dayes of ouâ— Fathers before the Floud If their be any truth in Astrology I may outlive a Jubile as yet I have not seene one revolution oâ—Saturne nor have my pulse beate thirty yeares and excepting one have seene the ashes and left under ground all the Kingâ— of Europe have beene contemporary to three Emperours foure Grand Signiours and as many Popes me thinkes I have out-lived my selfe and begin to be weary of the same I have shaken hands with deâ—ight in warm bloud and Canicular dayes â— perceive I doe participate the vices of â—ge the world to me is but a dreame or mock-show and we all therein but Panâ—alones or Antickes to my severer conâ—emplation It is not I confesse an unlawfull Prayâ—r to desire to surpasse the dayes of our Saviour or wish to out-live that age wherein he thought fittest to dye yet if as Divinity affirmes there shall be no gray haires in Heaven but all shall rise in the perfect state of men we doe but outâ—ive those perfections in this world to be â—ecalled by them by a greater miracle in the next and run on here but to retrograde hereafter Were there any hopes to outâ—ive vice or a point to be super-annated from sin it were worthy on our knees to â—mplore the age of Methuselah But age doth not rectifie but incurvate our natures â—urning bad dispositions into worser haâ—its and like diseases bring on incuraâ—le vices for every day as we grow weake â—n age we grow strong in sinne and the number of our dayes doth but make oâ—â— sinnes innumerable The same vice committed at sixteene is not the same thougâ— it agree in all other circumstances at forty but swels and doubles from the circumstance of our ages wherein besides the constant and inexcusable habit of transgressing it hath the maturity of our Judgement to cut off pretence unto excuse oâ— pardon every sinne the oftner it is committed the more it acquireth in the quality of evill as it succeeds in times so it proceeds into degrees of badnesse for as they proceed they ever multiply and like figureâ— in Arithmeticke the last stands for morâ— then all that went before it the course anâ— order of my life would be a very death toâ— others I use my selfe to all dyets humoursâ— ayres hunger thâ—rst cold heat want plenty necessity dangers hazards when I am cold I cure not my selfe by heate when sicke not by physicke those thaâ— know how I live may justly say I regarâ— not life nor stand in feare of death I am much taken with two verses of Lucan sincâ— I have beene able not onely as we doe aâ— Schoole to construe but understand it Victurosque Dei celant ut vivere durent Felix essemori So are we all deluded vainely searching wayes To make us happy by the length of dayes For cunningly it makes protract the breath The Gods conceale the happinesse of Death There be many excellent straines in â—hat Poet wherewith his Stoicall Genius â—ath liberally supplyed him and truly â—here are singular pieces of Philosophy of Zeno and doctrine of the Stoickes which I perceive delivered in a Pulpit passe for current Divinity yet herein are they exâ—reame that can allow a man to be his own Assassine and so highly extoll the end of Cato this is indeed not to feare death but â—et to be afraid of life It is a brave act of â—alour to contemne death but where life â—s more terrible then death it is then the â—ruest valour to dare to live and herein Religion hath taught us a noble example For all the valiant acts of Curtius Scâ—vola or Godrus doe not parallel or match thaâ— one of Iob and sure there is no torture to the rack of a disease nor any Poneyarâ— in death it selfe like those in the way oâ— prologue unto it Emorinolo sed me esse mortuum nihil curoâ— I would not dye but care not to be dead Were I of Caesars Religion I should be oâ— his desires and wish rather to be tortureâ— at one blow then to be sawed in peeces by the grating torture of a disease Now beâ—sides this literall positive kinde of death there are others whereof Divines makâ— mention and those I thinke not meerely Metaphoricall as Mortification dyinâ— unto sinne and the world therefore I say every man hath a double Horoscope onâ— of his Humanity his birth another oâ— his Christianity his baptisme and from this doe I compute or calculate my Nativity yet not-reckoning of those Horae comâ— bustae and odde dayes or esteeming my selfe any thing before I was my Saviours and inrolled in the Register of Christ whosoever enjoyes not this life I counâ— him but an apparition though he wearâ—â—â—out him the sensible affection of the â—â—sh In those morall acceptions the way be immortall is to dye daily nor can â—hinke that I have the true Theory of â—â—ath when I contemplate a skull or â—â—hold a Skeleton which those vulgar â—aginations cast upon it I have thereâ—â—re enlarged that common Memento â—ori into a more Christian memoranâ—m Memento quatuor novissima those â—ure inevitable points of us all Death â—udgement Heaven and Hell Neither â—d the contemplations of the Heathens â—st in their graves without a further â—ought of Radamanth or some judiciall â—â—oceeding after death but in another â—ay and upon suggestion of their natuâ—ll reasons I cannot but marvaile from â—hat Sibyll or Oracle they stole the proâ—hesie of the worlds destruct on by fire â—r whence Lucan learned to say â—omunis mundo superest rogus ossibus astrâ— Misturus 〈…〉 Wherein our bones with starres shall make one pire I beleeve the world growes neare itâ— end and yet is neither old nor decayed nor will ever perish upon the ruines oâ— its owne principles As the worke oâ— Creation was above nature so its adâ—versary annihilation without whicâ— the world hath not its end Now whaâ— force should be able to consume it thuâ— farre without the breath of God whicâ— is the truest consuming flame my Philosophy can informe me I beleeve thaâ— there went not a minute to the world creation nor shall there goe to its deâ—struction Those fix daies so punctually described make not to me one moment but rather seeme to manifest the method and Idea of the great worke oâ— the intellect of God then the manneâ— how he proceeded in its operation â— cannot dreame that there should be aâ— the last day any Judiciall proceeding oâ— calling to the Barre as indeed the Scripture seemes to imply and the literaâ—â—ommentators doe conceive for unâ—eakeable mysteries in the Scriptures â—e often delivered in a vulgar and illuâ—rative way and being written unto â—an are delivered not as they truely â—e but as they may be understood â—herein notwithstanding the different â—terpretations according to different â—â—pacities they may stand firme with â—ur
devotion nor be any way prejudiâ—all to each single edification Now to â—etermine the day and yeare of this invitable time is not onely convincible â—nd statute madnesse but also manifest â—npiety How shall we interpret Eliasâ—000 yeares or imagine the secret â—ommunicated to the Rabbi which God hath denyed to his Angels It had beene an excellent quaere to â—ave posed the devill of Delphos and â—ust needes have forced him to some â—range amphibology it hath not onely â—â—ocked the predictions of sundry Aâ—â—rologers in ages past but the Philosoâ—hy of many melancholy heads in the â—resent who neither understanding reasonable things past nor present pretend a knowledge of things to comâ— heads ordained onely to manifest the incredible effects of melancholy anâ— to fulfill old prophesies rather then bâ—â—uthour of new In those daies there shall come waâ— and rumours of wars to me seemes nâ— prophesie but a constant truth in aâ— times verifyed since it was first proâ—nounced There shall be signes in the Moone and Starres how comes he theâ— like a theefe in the night when he give an item of his comming That commoâ— signe drawn from the revelation of Anâ— tichrist the Philosophers stone in Diviâ—ity for the discovery and inventioâ— whereof though there be prescribeâ— rules and probable inductions yeâ— hath no man attained the perfect discovery thereof That generall opinion thaâ— the world growes neare at an end hatâ— possessed al ages past as nearely as oursâ— I am afraid that the soules that now deâ—part cannot escape the lingring expoâ— stulation of the Saints under the Altar 〈◊〉 Domine How long O Lord â—nd groane in the expectation of the â—reat Jubilee This is the day that must â—ake good the great attribute of Gods â—ustice that must reconcile those unanâ—â—erable doubts that torment the wisest â—nderstandings and reduce those seemâ—g inequalities and respective distribuâ—â—ons in this world to an equality and â—â—compensive Justice in the next This is that one day that shall include â—nd comprehend all that went before it â—herein as in the last scene all the 〈◊〉 must enter to compleat and make â—p the Catastrophe of this great piece â—his is the day whoâ—e onely memory â—ath power to make us honest in the â—arke and to be vertuous without a â—itnesse Ipsa sui pretium virtus sihi that â—ertue is her owne reward is but a cold â—rinciple and not able to maintaine our â—ariable resolutions in a constant and â—etled way of goodnesse I have practiâ—ed that honest artifice of Seneca and â—my retired and solitary imaginations â—o detaine me from the foulenesse of vice have fancyed to my selfe the presence of my deare and worthyest friend before whom I should lose my head rather then be vicious yet herein I founâ— that there was nought but morall honesty and this was not to be vertuous foâ— his sake who must reward us at the laâ—â— day I have tryed if I could have reached that great resolution of his to be honest without a thought of Heaven oâ— hell and indeed I found upon a natural inclination and inbred loyalty unto vertue that I could serve her without a liâ— very yet not in the resolved venerablâ— way but that the frailty of my nature upon an easie temptation might be induced to forget her The life thereforâ— and spirit of all our actions is the resuâ—â—rection and stable apprehension thaâ— our ashes shall enjoy the fruit of our pâ—ous endeavours without this all Religion is a fallacy and those impieties oâ—Lucian and Euripedes are no blaspheâ— mies but subtile verities and Atheist have beene the only Philosophers Hoâ— shall the dead arise is no question oâ— my faith to beleeve onely possibilities â—s not faith but meere Philosophy many things are true in Divinity which â—are neither inducible by reason nor confirmable by sense and many things in Philosophy confirmable by sense yet not inducible by reason Thus it is impossible by any solid or demonstrative reasons to perceive a man to beleeve the conversion of the Needle to the North though this be possible and true and easily credible upon a single experiment of the sense I beleeve that our estranged and divided ashes shall unite againe that our separated dust after so many pilgrimages and transformations into the parts of Minerals Plants Animals Elements shall at the voyce of God returne into their primitive shapes and joyn againe to make up their primary and predestinate formes As at the Creation there was a separation of the confused masse into its species so at the destruction thereof shall be a separation into its distinct individuals As at the Creation of the world all that distinct species that we behold lay involved in one masse till the fruitfull voyce of God separated this united multitude into its severall species so at the last day when those corrupted Reliques shall be scattered in the wildernesse of formes and seeme to have forgot their proper habits God by a powerful voyce shall command them bâ—cke into their proper shapes and cal them out by their single and individuals Then shall appeare the fertility of Adam and the magicke of that sperme that hath dilated into so many millions what is made to be immortall Nature cannot nor will the voyce of God destroy Those bodies that we behold to perish were in their created natures immortall and liable unto death but accidentally and upon forfeit and therefore they owe not that naturall homage unto death as other bodies doe but may be restored to immortality with a lesser miracle as by a bare and easie revocation of course returne immortall I have often beheld as a miracle that artificiall resurrection and vivification of Mercury how being mortified in a thousand shapes it assumes againe its owne and returnes into its numericall selfe Let us speake naturally and as Philosophers the formes of alterable bodies in those sensible corruptions perish not nor as we imagine wholly quit their mansions but retire and contract themselves into those secret and unaccessable parts where they may best protect themselves against the action of their Antagonists A plant or vegetable consumed to ashes to a contemplative and schoole Philosopher seemes utterly destroyed and the forme to have taken his leave for ever But to a subtile Artist the formes are not perished but withdrawn into their combustible part where they liâ— secure from the action of that devouring element This I make good by experience and can from the ashes of a plant revive the plant and from its cinders râ—cal it to its stalk and leaves again What the Art of man can doe in these inferiour pieces what blasphemy is it to imagine the finger of God cannot doe in those more perfect and sensible structures This is that mysticall Philosophy from whence no true Scholler becomes an Atheist but from the visible effects of nature grows up a real Divine and beholds not as in a dreame as Ezekiel but in an ocular and visible object the types of his resurrection