Dead for 3 Days and afterwards coming My Mothers seeming Death to Life again to the Admiration of all that saw her This was also a Custom among the Romans to keep the Body 7 Days unburyed Washing the Corpse every Day with hot Vinegar and sometimes with Oil that if the Body were only in a Slumber and not quite â—ead it might by these hot Causes be revived After being kept Seven-Days unburyed 't is my desire that my Body be conveyed in a decent Manner to where I desire Mr. shou'd Preach my Funeral Sermon for the Benefit of my surviving Friends The Custom of Preaching Funeral Sermons very Ancient This Custom of Preaching Funeral-Sermons is very old and of great use for Dr. Taylor tells us that antiently the Friends of the Dead used to make Funeral-Orations and the Custom descended but in the Channel of Time it mingled it self in the Veins of the Earth through which it passed And now a Days Men that Die are commended at a Price and the Measure of their Legacy is the degree of their Vertue But these things I 'd have nothing said of me at my Funeral but my Abhorrence of Covetousness and Backbiting ought not to be and therefore 't is my Desire that nothing be said of me so many are my Sins and Infirmities save my Abhorrence of Covetousness and of Backbiting as for Covetousness I ever thought it a Beggarly-Vice and I find 't is its own Tormentor For the Miser having all things yet has nothing And I 'm as great an Enemy to Backbiting not one Report in 40 is true and therefore in Cases of Slander I believe no Man's Eves nor Ears but my own If I find any Man Censorious I have done with him for 't is my way to judge of all Mens Religion by their Charity I observe that Prejudice and Mis-information has Murdered the Reputation of many Innocent Persons and for that Reason I never judge any Man unheard I never Judg any man unheard and those that do I think 'em worse than the Man they 'd Blacken as will appear by some late Instances which shall be mention'd in my Funeral Sermon or else be inserted in my History of those modern-Divines that have been branded with Crimes of which they have been wholly I 'm writing a History of those Modern Divines that have been branded with Crimes of which they have been wholly Innocent Innocent and as I 'll Publish nothing in this History but what I 'll prove So Grant Oh Lord that no Man may turn that to an occasion of uncharitableness towards me which I design'd for his good or was necessary for my own Neither let any Man Censure me for anything but what be sees in me and Lord thou knowest I have not the least Cause to be proud of that I speak not this as I value the Praises of any Man No! I wou'd willingly come again from the other World to give any one the Lye that reported me otherwise than I was tho' he did it to honour me And as I abominate Flattery so I as little fear the worst Enemies I have for tho' they may strike me in the Dark and then like a Serpent creep into their hole again for want of Courage to abet their Actions yet I challenge them all to prove black is my Eye with respect to I challenge my worst Enemies to prove me guilty of any immoral Practice UUomen A varice Drunkenness Injustice or any other immoral Practices not but that single Life I 'm forc'd to will make People the more Censorious and some that have been in the Oven will be raising Lies of me perhaps as well as of better Men but by the Grace of God I shall endeavour to live so as I may have a Conscience void of Offence both towards God and towards Man 'T is a comfort that Accusations make no Man a Criminal or if they Accusations make no man a Criminal did an innocent Life would make me easy under all Aspersions for they are generally rais'd by the leuder sort A Backbiting Tongue is a sure sign of a Whore-master I cou'd tell you of one that Stole his Wife the worst sort of Theft and of others that have had Bastards that have been the first in slandering A Backbiting Tongue is a sign of a whore-master their Neighbour and I observe that most Slanderes owe their rise to the fair Seâ— but this is none of their Fault but the Fault of the Men who make it their Sport to abuse that Vertue they can't Debauch Lampoons and Libels so much in Fashion in this witty Age are a ready way to murder any Most Slanders owe their rise to the FairSex Persons Reputation and indeed as a late Author observes The Nature of true Vertue is commonly such that as the Flame ever has its Smoke and the Body its Shadow so the Brightness of Vertue never shines but hath Disdain or Envy waiting upon it Some Men are so vile that when no merit of Fortune can make 'em hope Some men are so vile that when they can't enjoy the Bodies of those Beauties they are charm'd with will yet lye with their Reputations to enjoy the Bodies of those Beauties they are Charm'd with they will yet lie with their Reputations and make their Fames suffer And tho' to such Women Innocence is the safest Armour for just Heaven will ne'er for sake the Innocent yet this Ieud Revenge is a double Uillany for certainly UUomen are necessary Evils from our Cradle to our Grave we are wrapt in a Circle of Obligations to ' em my Divine Pylades was of this Opinion or had never sent so often to his Doctress And I am sure such a Mortal as I who am helpless at best and often so afllicted with the Store c. that I can neither go nor stand can't Live without their Assistance which if they are Uertuous they 'll never deny me for I 'm so great an Enemy to running astray that I heartily Women are necessary Evils wish Adultery were Death But whether does Covetousness and a Slandering Tongue lead me But they are two Uiâ—es that my Soul loaths as will be thewn to my Funeral Sermon so that my Zeal against them is the more excuseable After this Funeral Sermon or rather Sermon against Slandering is My Body next to be carryed to the New burying-place Preach'd 't is my request that my Body be carried to the New Buâ—ying Place there to lie in the same Grave with my first Wife and upon her Coffin if it can be found and 't is my Will that no others be Buryed with us save my Executor and that Dissenting Minister who is to Preach my Funeral Sermon For 〈◊〉 't is good to enjoy the Godly while they Live so 't is not amiss to be Buryed with them after Death The old Prophet's Bones escaped a Burning by being Buryed with the other Prophets and the
long the Agitation they give us by degrees grows less till it quite â—ases Nay Zeno was wont to say That the goods of the World did more hurt then good which was the cause that made Crates the Thebane passing one day from his countrey of Athens to follow the studie of Philosophy to throw all the Gold and Silver he had about him into the Sea imagining that Vertue and Riches could never consist together Men of the Greatest Sence have generally dyed Poor Valerius Agrippa c. as also the good Arisâ—ides dyed so poor that they were fain by Alms to be buried Great Butler's Muse the same ill Treatment had Whose Verse shall Live for ever to upbraid Th' ungrateful World that left such Worth unpaid The Bard at summing up his mis spent days Found nothing left but Poverty and Praise Of all his Gain by Verse he could not save Enough to purchase Flannel and a Grave Reduc'd to want he in due time fell sick Was fain to die and be interr'd on Tick. I might also instance in Epaminondas King of Theâ—es in whose Rich House and Palace was found but one poor Straw-bed or base Mattress to put in his Inventory What says St. Chrysostom doth distinguish Angels from Men but that they are not needy as we are And 't is ever observ'd that Mens Desires encrease with their Riches and consequently they that have most are the most needy and therefore the Poor who have the least in the World come nearest to Angels and those are the furthest off who need the most He who needs says this Father in another place many things is a Slave to many things is himself the Servant of his Servants and depends more on them than they on him So that the encrease of worldly Goods and Honours being but the Increase of our slavery and dependance reduces us to a more real and effective misery What hath the Bravest of Mortals to glory in Is it Greatness Who can be Great on so small a Round as this Earth and bounded with so short a course of Time How like is that to Castles built in the Air or to Giants Model'd for a Sport of Snow which at the better Looks of the Sun do melt away But for all this says the ambitious man were I to chuse my Station I 'd be a King at least How full of Charms is it to imitate the Divine Original of Beings to see whole Kingdoms Croutching to me to be encompassed with bare Heads where e're I go to have the power of Exalting one and Debasing another of disposing of Life and Death and in short to be an Earthly God To this I answer There appears to me a greater happiness in an unenvyed Cottage than in the Noisy Crowds of Flatterers Little does the Plebcian know how heavy a Crown weighs how great the Trust is and how hard to be managed 'T is the Court that 's full of Ambition Bribes Treachery c. The Watch must be kept so strictly that there 's no time to act Vertuously But in the retired Solitudes of Poverty one Fourth of our Temptations are lost the uneasiness of the Flesh causes a search after the Quiet of the Mind I mention'd in my last Charles V. Dioclesian and several others who laid by their Scepters for Spades and I might here tell you how happy the change was But 't will be again objected That the Rich have many Friends but few if any caress the Poor I shall therefore be thought to be half mad to write thus in Praise of Poverty which is Universally despised but without any good Reason for abundance of this World is a Clog to the Christian Pilgrim With what difficulty do those that have Riches enter into the Kingdom of Heaven I hear Israel praying in Egypt quarrelling in the Wilderness when they were at their Brick-Kilns they would be at their Devotion and no sooner are they at ease but they are wrangling for their Flesh Pots I dare say many a man had not been so wicked if he had but been Poor It is the saying of a Great Divine That Solomon's Riches did him more hurt than his Wisdom did him good Affliction and Want do that many times which fair means cannot Wealth like Knowledge puffs up when Poverty makes men flock to Christ. 'T is the Poor receive the Gospel then how much better is Poverty than Riches if it carries me to Heaven Who wou'd not be a Lazarus for a Day that he might sit in Abraham's Bosom for ever Poverty is despis'd but 't is the best Physick I know not whether Prosperity have lost or Adversity recovered more None prays so heartily for his daily Bread as he that wants it Misery like Ionah's Fish sends them to their Prayers that never thought of God under their Gourd It is pity fair Weather shou'd do any harm Yet it is often seen Riches makes many forget those Friends which Want wou'd make croâ—h to But Man cannot be so much above Man as that the difference should Legitimate his Scorn Diogenes Tub was a poor House and yet Alexander would come thither to talk with him Then how welcome should that State be which keeps us humble and brings us acquainted with God Who wou'd pursue the World when Poverty makes us happy Alas Madam This World is a Lyar and he will find it so that like you and Philaret does not retreat from it But tho Men wou'd come to Heaven yet they do not like this way they like well of Lazarus in Abraham's Bosom but not at Dives Door But alas Riches like the Rose are sweet but prickly the Honey doth not counter vail the Sting they end in Vexation and like Iudas while they Kiss they Petray Riches like their Master are full of Deceit promise what they have not How many have I seen in London that by much Toil have gotten a vast Estate that at last have envied the Quiet Rest and Merry Meals of their Labourers Diogenes laying his money at his head a Thief was very busie to steal it from him which troubled him so much that he could take no rest so at last rather than he would deprive himself of his sweet sleep he threw it to him saying Take it to thee thou Wretch that I may take my Rest. And I think he was much in the right My Companion in my present Solitude is much of Diogenes Temper for he has parted with all he has and is now being Pâ—or happy in no bodies Opinion but his own There is no True Rich Man but the Contented nor truly Poor but the Covâ—tous If we can but make the best of our own and think our selves well even when others think not so we are happy persons Socrates passing through the Market cries out How much is here I do not need Nature is content with little Grace with less Poverty lies in Opinion The Characterizer of Mr. Pym p. 4. tells us of a Noble Man who once acted the Beggar 's
with was that of the Penny-Post invented by that Worthy and Ingenious Citizen Mr. Dockwra and this I own is of that use to the City of London that he ought to be had in Everlasting Remembrance Thus have I briefly open'd the Nature of the Athenian Itch an Itch much worse than that of the Body and prescribed the best Physick I know to cure it and by the Blessing of God it may prove effectual The only Men I dispair to cure are the Poor Chymists and the London-Projectors and these will reap no benefit by these Prescriptions but if they 'll forsake their Idle Whimseys for Two Days and come to my Private Cell yes Gentlemen a Private Cell for 't was my Cure I 'le direct 'em to something a strong Gibbet or a place in Bedlam that may abate their Distemper but a thorough Cure can't be expected for their Athenian Itch is different from others and is so much a part of their Souls that 't is odds if it does not follow 'em to the other World Or if there be a possibility of their Cure on Earth it must be by never leaving my Cell when they come to it or by proving to 'em there 's nothing New fâ—r whilst they think there is they 'll be itching after it However it has been a Blessing to me But to end with Cowley Whilst this hard Truth I teach methinks I see The Monster London laugh at me ' I shou'd at thee too Foolish City ' If it were fit to laugh at Misery ' But thy Estate I pity ' Let but the wicked Men from out thee go ' And all the Fools that crow'd thee so ' Even thou who dost thy Millions boast 'A Village less than Islington will grow 'A Solitude almost Madam you see be my Subject what it will my Letters still begin and end with my Private Cell and indeed I 'm so charm'd with Solitude that I shall ne'er think my self Private enough till I 'm said in my Grave and covered with that Tomb-stone I 've design'd for it and shall describe hereafter Besides I came hither to learn The Art of Living Incognito and can I come to Perfection in this Art without making a daily progress and catching at ev'ry thing that may forward me in it By this you see how much I am Your most Obedient Friend and very Humble Servant JOHN DUNTON The LADY's Answer to my Third LETTER SIR 'T IS very wellcome News to hear you have got so much good by your Living Incognito as the Cure of such a Dangerous and Epidemical Disease 'T was a very proper Means you chose to seek your Cure in Retirement We carry in our Natures the Cause of our Disease and all we meet with in the World serves to inflame it for many things are the Cause of much Evil but Pride is the cause of all with which human nature is sufficiently furnish'd to produce Curiosity in Women no less than Men but because Beauty is the Perfection of Women and gives 'em that Charming Proud Title of the Fair Sex their tkoughts are generally employ'd to maintain that Glory with perpetual Recourse to Art where Nature fails ' em This is the ordininary Effect of Pride in Women but a vain Curiosity very often carries 'em beyond the proper Glorys of their own Sex they can undergo all the Fatigues of a strong robust Body in Military Employments and any Masculine Exercises meerly for the pleasure of sending Fame to her Trumpet and making them the Subject of Discourse But when they apply to Learning 't is purely the Pride of Curiosity inspires 'em â—or of what use is it to 'em when they have iâ— They charge themselves with an unnecessary Burthen they ought to be asham'd of according to the Port Royal. But this shews they can think two thoughts but not three They think 't is good to know what that Learning is Men make such boast of and value themselves so much upon and that the way must be by entering into such Studies as may inform 'em and there they stop for their thoughts reach not so far as the Consequence They leâ— that shiâ— or it self whatever it is It canâ—'t fail to make 'em talk'd on and that 's enough But Pride works Curiosity as Naturally in Men and with more advantage because all Human Knowledge leads to it and is supported by it for more Studies are undertaken upon account of Curiosity than or the usefulness of Knowledge as appears in their deep search for Notions â—nd Speculations so New and Wbimsical which are every day brought â—o Lighâ— with design to strike all the World with 〈◊〉 of theâ—r great â—bilities and so it does for somâ— admire 'em as Men of great Parts and others aamire how Pride and Curiosity could find the way to maâ—e such Fools of ' em Religion receives no better usage from these Men of deep and curious Learning they make it all Human Knowledge and know no other use of it but to distinguish 'em from the more illiterate and Heathenish part of the Worâ—d or to shew their Part in Controversie against aâ—l Opinions in Religion but their own Nay soâ—e are so kind as to make us a New Model of Religion so plain and easie there needs no Controversie at all about it But this is to have Religion in the Head not in the Heart for there Humility lays the first Foundation Knowledge puffeth up but Charity edifieth and teacheth us Humility we are never right till then Religion is not Knowledge but Experience the greatest Abaser of high thoughts They mistake themselves that think by any Discourses never so Acute to inspire us with Religion they may as well pretend to teach us to hear taste or see No we shall all be taught of God if we keep to his Order and humbly submit to the Laws he has set us his ways of teaching are Infinite like himself 'T is he that teaches us in the Example of Doctor Dee There 's no reaching to Heaven by a Ladder of Pride and that the deepest and most refined Human Learning brings us not to the true Knowledge of God as he seem'd to insinuate in his Preface to Euclide I pity him and hope God found another way to teach him then what he chose for himself when Transported with so great a Love to Knowledge The other Three were great Examples of Apostacy and also those that seek to such to know their Fortunes or use Charms may be esteem'd so in a lower degree because they do it with more ignorance and simplicity it being a depraved and wicked Custom the World connives at one can't imagin why But the Constancy of the Poor Chymist's is much to be pity'd who make themselves Martyrs to their own Conceitedness We are taught Moderation by their example for 't is either excess of Riches or excess of Glory they pursue and are nobly rewarded with excess of Poverty and Contempt These are all dreadful Effects of that unhappy Disease
the Curiosity of our first Parents contracted and Transmitted to all their Posterity If living Incognito has taken away the Cause or the Effect you have Reason to rejoyce in your own Happiness and charitably to recommend it to others But tho Curiosity was never my Discease as is seen in the Picture I make of my Self and which perhaps I may send you hereafter I have had many of another sort I can reckon up Seven But by Living Incognito they are much lessen'd if not quite câ—ed I am willing to take your charitable Example discovering the Nature of the Diseases and their Remedies which I can give you more at large if you know any Persons they may be useful to I had a quality of repenting of every thing I did that answer'd not my Expectation but now I find to be happy one must repent of nothing but sin I was troubled with an Importunate desire of having all the Useless â—nd Impertinent things that are thought necessary for our comfort and â—upport in this Life but now I know there 's nothing can support and â—omfort us or is worth desiring but Gods Favour I us'd to have recourse in all my Disappointments to vain hopes â—nd when one design fell I raised another and still prop'd 'em up with â—pe which in the end I found so deceitful I now renounce 'em all â—d hope for nothing but Heaven I have been often Transported with Ioy at what happen'd to my â—lf and Friends supposing it for our good when the event has proved â—ite contrary This has shew'd me how weak our â—ight and Judgâ—ents are and to be sure to be in the right is to rejoyce in nothing but â—ods Glory I was much carried to the Love of Pleasure tho it never gave me â—ue Satisfaction I never found the Pleasure I proposed so certain as â—e pains that went to procuring it so that I found it surest to take â—leasure in nothing but the good success of ones Labour I have had very busie thoughts and been much taken up with studyâ—g ways of exalting my self and making a considerable figure in â—e World and now find by Experience they only are truly Consideâ—able that study nothing but the good of others My want of Courage has Subjected me to many vain fears which â—ade me uneasie but prevented no mischiefs But I perceive a deceitful â—eart the Source of all Evils that now I fear nothing but my own â—eceitful heart Thus you see what is got by Living Incognito 't is there one finds both Health and Pleasure I am Your c LETTER IV. Proving There is nothing New under the Sun Madam SInce you honour me so much to permit me to entertain you weekly or oftner with Accounts of what Progress I make in The Art of Living Incognito I shall be so free as to tell ye I suppose you expect that part of this Art shou'd be discoveries of something New For Nature is so much pleased with diversity as it seems a kind of Novelty that she hath imprinted a desire of it in all things here below This I proved in my Essay on the Athenian Itch which will never be quite cured till Men are possess'd There is nothing New for whilst there is they 'l be Itching after it Then seeing I told your Ladyship that my Art of Living Incognito wou'd consist of a Thousand uncommon which looks as if my meaning was NEW Subjects for fear you shou'd apprehend me in that sence 't is time now that I tell ye that by Uncommon I did not mean NEW but only Subjects that were Curious or very rarely handled No Madam it had been a great Presumption in me to have pretended to any thing New when Solomon tells us There is nothing NEW under the Sun a Eccl. 1. 9. And Dr. Winter adds Nor in the Moon neither a Picture of this Mutable World of whose encrease tho we have every Year NEW Ones a full dozen Yet all is but the Old One over and over Even that which we call the New Year is no more than the old one run out and turn'd up again like an hour glass to run out the same Spring Summer Autumn Winter Months and Days as before The Sun returneth every morning to the same place he came from with like form and self-same substance The Days and Nights pass by course and ever continue of like Essence The Fields are every year deek'd with the same Flowers like pleasant Herbs and the very same Accidents yearly Nothing is the Object of our Senses but what is ordinary and familiar We see nothing strange and New what we do to day that we do to morrow and every day What Men call a Discovery is a meer Banter upon our Understanding For my Lord Bacon in his Book of Aphorisms proves that which we call New and Upstart to be the truest Antiquity And the Sage Common-wealth of the Lycians heretofore ordained That all those who should propose any Novelty in matter of Law should deliver it in publick with an Halter about their Necks to the end that if their Propositions were not found to be good and profitable the Authors thereof should be strangled in the place The Antients held it ominous to pretend to any New Form even of Matters of Indifferency When Darius had altered the Fashion of his Sword which used to be Persian into the form of Macedonian in the year immediately before the fought with Alexander the Chaldees or South-sayers prophesied That into what Fashion Darius had altered his Sword so Time wou'd reduce his State and that the Persian Glory was drawing unto her last Period by subjecting her self unto the Soveraign of Macedon Which Prediction was soon confirm'd by the next years Conquest And as the Ancients held it ominous to pretend to any New Form so 't is as clear in the Instance I gave in the Sun Moon c. and other parts of the Creation That Thnigs here below seem NEW to many and are so miscall'd which in themselves are Old and known so to sounder Judgments 'T is true Mr. T tells us in his Treatise of Pre-existence that Philosophy it self had never been improved had it not been for NEW Opinions Nay the very Mob since the War with France are turn'd Athenians too and you can scarce meet a Porter in the Street but he 'll question ye What NEWS And some take as much pleasure to spread what they call News as others do to hear it R. B. in his book of Extraordinary Adventures tells us of a Barber who kept Shop at the end of the Suburbs call'd Pyreum in Athens he had no sooner heard of the great discomfiture of the Athenians in Sicily from a certain Slave fled from thence out of the Field but leaving his Shop at six and sevens he ran directly into the City to carry the Tydings fresh and new For fear some other might the Honour win And he too late or second shou'd come in Now upon reporting
you have given me that Libert and I think may be done without much difficulty if we consider when Solomon says there 's nothing new under the Sun he meant it only with respect to the Sinful and deprav'd Tempers and Inclinations of Men which would be always the same producing the same Mischiefs and Calamities in the World this Experience has abundantly confirm'd for instance the Fine Houses and Palaces every where Built with such Magnificent Pride to make themselves a Name is but the same design that set to Work the Builders of Babel nor do these find any New Success the Fate of their Posterity for all their great design is the same with those of Babel to be scatter'd abroad upon the Face of the Earth And before that when Men were distinguish'd and call'd the Sons of God because they began to call on the Name of the Lord yet when they saw the Daughters of the Men of the World that they were Fair they took 'em Wives of all whom they Chose which provoked God foreseeing the wickedness it wou'd engage 'em in and that the ' thoughts and Imaginations of their Hearts were only Evil continually to bring a deluge upon the Earth to destroy ' em Now the same Corruption of Nature works in this Generation they take those Women that please 'em and have no more regard then those of old to any thing else and one sees all the World over the sad and dreadful effects of the Evil Thoughts and Imaginations of their Hearts which will improve continually 'till the great Conslagration unless God in his Wisdom have prepar'd some other Cure for ' em And now that we find all our Cities abound in Wickedness we must not look for any new or strange cause of it 't is the same that caus'd the Sin of Sodom Pride fullness of Bread and abundance of Idleness was in her and in her Daughters says the Prophet Ezekiel So we see there 's nothing new in Sin or the Fruits and Effects of it nor any new Device for Building Happiness upon the weak and frail foundation of Corrupt Nature which Solomon at that time was Essaying to do and upon the fullest Tryal that ever was or could be made he pronounced that all the Experience he had goten served only to convince him that Happiness could never spring from Sinful Nature which never did nor ever could produce any thing but Vanity and Vexation of Spirit But I see not how Solomon in saying there was nothing New under the Sun could possibly extend it so far as to Arts and Sciences for there were some Generations pass'd as Scripture testifies before there were Harps and Organs or those that could handle 'em or any that could work in Brass and Iron 'till Lamech's two Wives brought him two Sons who instructed in those Arts and for the work of the Taber nacle God is said to inspire two Men with Wisdom Understanding and Knowledge to Devise cunning Works in Silver and Gold and Brass those things must needs have been New that were never known 'till thâ—t Generation and who could say there was nothing new with respect to Arts and Sciences with less reason then Solomon who sat himself upon a Throne of so new an Invention the Scripture affirming there was none like it in any Kingdom And that which is said to dispirit the Queen of Sheba was the wonderful Novelty she observed in the Oeconomy of that Great and Wise King who can't be thought after all this to deny that Arts and Sciences may be New else what must become of the Foundation the Port Royal has laid upon the supposit on of new Arts and Inventions to pâ—ove the existence of God and that the World is not Eternal They say and with great reason too there are some Inventions so beneficial to the World that 't is impossible that being once known they could ever be lost or laid aside as the Invention of Printing of the Sea Card Guns and Mills which for certain some Ages past the World was Ignorant of and therefore must be the new Iâ—ventions of later Ages and by this they prove the World it self was New some Thousand years since for had it been from Eternity things so obvious and easie must needs have been found out long before it binders not but that many things are thought New only for having been so long disus'd that they are out of remembrance and 't is Happy for us in some respect because thereby it gives us all that can be call'd Pleasure in the whole Universe for we see the defects of what we are throughly acquainted with but we are pleasingly deluded with great Expectations from every thing that 's New and I am sorry you should ever give the World so just an occasion to quarrel with you for taking away their Soul their Life their all yet if you can make good your promise and present 'em with new Subjects such as are curious and very rarely handled you 'll make 'em ample aménds for a thing so much beyond their expectation will be esteem'd equal to a Novelty and as to all those Projects and Inventions from which you have been so studious to take off the dear reputation of new that perhaps chiefly recommended them at first but since found so necessary for the gratifâ—ing of their sinful and depraved Appetites they are too considerable for you to blast yet are they the Fruits and Effects of Sin so nothing new according to Solomon but many things not new to all are so to those who are strangers to the World and have but little experience which iâ— my Case For Booksellers to turn Authors is News to me but no surprize 't is hard to think how they should forbear writing having fill'd their Heads with so much reading and of all Men they may best be allow'd to be Poets which is the readiest vent for abundance of thoughts so that 't were strange if Booksellers were not more learned then other Traders for they have all the Utensils of Learning about them living by Learning though 't is often seen it 's worth runs more into their Pockets then Heads however 't is certain that Men of this Profession have greater opportunities then others for improving their Understandings in Languages History Divinity c. The Book you mention I should once have thought it great Charity to disperse but now I think there 's little danger of the Papists making many Proselites any where I expect that Church should lose every day and not gain But what can be said to your retirement from so many advantages to a lonely Cell living Incognito in order to writing purely for your own Diversion If you have proved by many Examples 't is no new thing which should I grant you I can't allow it not a Jot to be wonder'd at for nothing can be more surprizing then such a sudden and unaccountable change as from having your Head and Fancy running to the farthest part of the
am every minute going Every Thought I have is a Sand running out of the Glass of Life Then surely he is dead already that does not look for Death How stupid are we to think so little of DYING when not only the DEATH of men but every thing else dies to shew us the Way Sweet Day so cool so calm so bright The â—ridal of the Earth and Skie The Dew shall weep thy fall to Night For thou must die Sweet Rose whose hue angry and brave Bids the rash Gazer wipe his Bye Thy Root is ever in its Grave And thou must die Sweet Spring full of sweet Days and Roses A Box where Sweets compacted lye My Musick shews ye have your Closes And all must die There may be News of my Funeral before I can finish my Essay upon it Only a sweet and Virtuous Soul Like season'd Timber never gives But tho the whole World turn to Coal Then chiefly lives Herbert Besides the warning I have of my own DEATH in the death of every thing I meet abroad that I might want no warning when I go to SLEEP which is a Death in Scripture is compared to Sleep kind of dying too What is my BED but as it were a Passing-bell to remember me every four and twenty Hours of my Mortality and that the Grave must speedily be my Bed a Clod my Pillow and the Mold and Worms my Covering When I put off my Shirt it puts me in mind of my Winding-sheet and last My Night-Prayer c may be resembl'd to making my Will Shroud that must cover me when I sleep under ground Death in Scripture is compared to Sleep Well then may my Night Prayer be resembled to making my Will I will be careful not to die intestate as also not to defer my Will-making 'till I am not compos mentis 'till the Lethargy of drowsiness seizes upon me but being in perfect Memory I bequeath my Soul to God the rather because I am sure the Devil will accuse me when sleeping Oh the advantage of Spirits above Bodies If our Clay Cottage be not cooled with Rest the Roof falls The Devil will accuse me when sleeping a Fire Satan hath no such need The Night is his fittest time Rev. 12. 10. Thus Mans Vacation is the Terms for the Beasts of the Forest they move most whilst he lies quiet in his Bed Lest therefore whilst sleeping I be Out-lawed for want of appearance to Satans Charge I commit my Cause to him who An Appearance to Satan's Charge Lying along is an improper Posture for Piety neither slumbers nor sleeps Answer for me oh my God I wou'd not by this Expression be so understood as if I might defer my Night Prayer 'till I'm in Bed This lying along is an improper posture for Piety Indeed there is no Contrivance of our Body but some good Man in Scripture hath hanfel'd it with Prayer The Publican standing Iob sitting Hezekiah lying on his Bed Elijah with his Face between his Legs but of all Postures give me St. Paul's For this cause I bow my Knees to the Father of my Lord Jesus Christ. Knees when they may they must be hended I have read a Copy of a grant of liberty from Queen Mary to Henry Ratcliff Earl of Sussex giving him leave to wear a Night Cap or Coif in her Majesties presence counted a great Favour because of his Infirmity Job 18. 1 Kings 28. 42. Eph. 3. 14. Weavers Fun. Mon. p. 63. I know in case of necessity God would graciously accept my Devotion bound down in a sick-dressing but now whilst I am in perfect Health it is inexcusable Christ commanded some to take up their Bed in token of their full Recovery my Laziness may suspect least thus my Bed taking me up prove a presage of my ensuing Sickness Then Blessed Lord pardon the former Idleness of my Night-Devotion and I will never more offend thee in the same kind In case of Necessity God will accept my Devotion bound down in a Sick-Dressing And thus my Bed my Sleep and every thing else proclaims Death is on his March towards me And seeing my Sand runs faster than my Ink your Ladyship may have News of my Funeral before I can finish this Essay upon it How soon doth Man decay When Clothes are taken from a Chest of Sweets To swadle Infants whose young Breath Scarce knows the way Those Clouts are little Winding-sheets Which do consign and send them unto Death When Boys go first to Bed They step into their voluntary Graves Sleep binds them fast only their Breath Makes them not dead Successive Nights like rolling Waves Convey them quickly who are bound for Death When Youth is frank and free And calls for Musick while his Veins do swell All Day exchanging Mirth and Breath In Company That Musick summons to the Knel Which shall befriend him at the House of Death When Man grows staid and wise Getting a House and Home where he may move Within the Circle of his Breath Schooling his Eyes That dumb Inclosure maketh Love Unto the COFFIN that attends his death When Age grows loâ— and weak Marking his Grave and thawing ev'ry Year 'Till all do melt and drown his Breath When he wou'd speak A Chair or Litter shews the Bier Which shall convey him to the House of Death Man e're he is aware Hath put together a Solemnity And drest his Herse while he hath Breath I 'm here ringing my own Passing-Bell That 'T is impossible for a man to write of his own Funeral whilst he 's living As yet to spare Yet Lord instruct us so to die That all these Dyings may be life in Death Herbert Or had I not these Warnings of Death in the several Stages of Life yet I have such a Crazy Body as daily puts me in mind of my Grave and I 'm now by writing an Essay upon my own Funeral as 't were ringing my own Passing-Bell But perhaps you 'll say How can you write of your own Funeral when you are yet alive And were you dead you 'd be less able to handle your Pen as much at you love scribling Why Madam I am dead but don't be frighted that I appear again in this White Sheet For tho I 'm dead 'T is thus dead I was born seemingly dead I was born seemingly dead t was thought I was lugg'd out of my natural CELL into my Grave and I could have been content had I had no more than the Register or Sexton to tell the World that I had ever been However I may venture to say that from the first laying of these Mudd-Walls in my conception they have moldred away and the whole course of Life is but an active Death nay every Meal we eat is as it were a Ransom from one Death and lays up for another and while we think The whole Course of Life is but an active Death a Thought we die for the Clock strikes and reckons
Death then Reason commands Sense all obey to this Apprehension of Frailty Pleasures by little and little abandon us the Sweets of Life seem Sowr and we can find no other quiet but in the Hope Before Death and the Funeral no Man is Happy of that glorious Life to come 'T was the Saying of a great Man Before Death and the funeral no Man is happy But that I may Die in Peace 't is requisite that I Die daily Philip of Macedon gave a Boy a Pension ev'ry Morning to say to him Philip remember thou art a Man My Purse won't allow of a Daily Monitor but I hope this Essay on my Why God wou'd have me ignorant of my last Hour funeral will serve me as well to bear Death in Mind as if Philp's-Deaths-Dead were set before me But God wou'd have me ignorant of my last Hour that suspecting it always I might always be ready and where can I get ready if not in a Cell where are few Temptations to Sin and Vanity And therefore I 'll never leave it but like the silly-Grashopper Live and Die and perhaps be Buried in the same Ground But however my Body is dispos'd of I shall still be Your Friend INCOGNITO The Ladys Answer to my Eight Letter Sir I Can easily believe you are the First that ever Writ an Essay upon their own Funeral for our Dissolution is no inviting Subject it has but a Melancholy Aspect even when 't is look'd upon as the only Remedy of the Afflicted But How bitter are the Thoughts of Death to those that Live at Ease Which if you Consider you may well conclude had Valeria's Kindness been such as you would have had it you had ne'er enjoyed the Blessing you do now of Contemplating the Miseries of this Life till in Ransacking your Memory for all that could possibly any more afflict or torment you you light upon Death as the last and most dreadful of all terrible Things which being once fix'd in your Mind sets you out of the reach of all Temptations In this she makes it appear she loves you as well at least if not better than her own Soul that she affords you a Happiness she denies her self and chuses to leave you to the full Enjoyment of it without robbing you of the least Share But if you are Serious in the Thoughts of Death 't will do you more good than all her Smiles however you may prize ' em The Gentleman that thought he was as good as Dead when his Money was gone might have some cause to think himself really Dead tho he walk'd about perceiving the Fear every ones Countenance discover'd at the sight of him the Case of most Persons in his Circumstance therefore never be surpriz'd at his having more Brains than he could be quiet with for were your Case his in one respect it might be so perhaps in the other every one is not able to hear the Contempt of the World Tho' if well consider'd when we answer the Designs of Providence it should be all one to us whether we stand for a Penny or a Crown for in God's Account we are equally as useful and acceptable And I am perswaded there has been many great Saints very little seen or known in the World and whose only Share in it has been but Obscurity and Contempt and truly speaking what are we the better for so large a share of earthly Enjoyments that shall both disorder our Minds and Bodies that we can't discern our true Interest but place our Happiness in catching at departing shadows while we forget we are all born subjects of Death and begin to die from the first moment of our Life And 't is no matter how soon one is discharg'd of a Debt one must certainly pay And were our Life never so long to think in time we should have enough of living is a great mistake for at Fourscore Years and we shall think our lives short and our past Enjoyments extremely imperfect and any one that dies at Twenty can do no more That in general Death is saluted with the same shy Air whenever he claims the debt they are not willing to pay as well those he has long forborn as those he deals with more severely Yet methinks aged Person 's Experience and some sort of good Nature and Compassion might prevail with 'em willingly to make room for others that by their Deaths young Persons to whom they leave their Places may have the opportunity of making the same Experiment they have done of the Emptiness of all humane Ioys which is best known and believed by dear bought Experience and never till then can they be freed from the Tyranny of Vain-hopes and wild Ambition the Disease of Youth I confess I can't but wonder at the vain curiosity of the Philosophers who set themselves so much to know exactly in the last Minute of their Life what Being Death has which is none at all The most that can be seen of Death is by its Operation on our Bodies in this Life our total Dissolution is but the last stroke not much differing from the rest nor perhaps the most painful we know enough of it to make us hate the thoughts of it as of a Molancholy Subject and if ever we are brought to love it 't is certain it must be by looking beyond it For 't is to the consideration of that happy change of Life to which Death brings us that we are obliged for all our Ease and Comfort in this Life and from the hopes that in Death the Soul shall be set at Liberty and be triumphant over that Enemy which had so long insulted and with the sight and feeling of his Tyranny kept it in bondage and slavish fear There 's nothing in this World that is not under his Dominion his Character is stampt on every thing which makes 'em change corrupt and die that we are tir'd with such perpetual Alterations tho'it shou'd sometimes supply the place of a comfort to one that has no better for if a meer change will mend their Condition they are sure of that Relief since nothing remains in the same state all tends to a Dissolution the Heavens wax old as doth a Garment and shall be changed nay Death it self must shortly yield to Destruction and till then the worst it can do is but to change us for the better 'T is much to be admir'd there should be any Pretenders to the making a Divorce between Death and Sin that the same Persons that abhor the Sight oâ— Thoughts of Death shou'd take Sin into their Embraces for what 's so sure to let in Death as Sin For 't is not only the Wages of Sin but it's natural Issue and one may say 't is the only good thing Sin ever brought forth for we have many Advantages by Death since every degree of Death in the Body adds to the Life and Vigour of any Soul that is not already dead in Sin and in the
be buried and so wou'd you I 'm perswaded were it not to shew your Friends how much you valu'd a Wife that lov'd you but having such a President as Iacob you can't be thought vain or prodigal if like him you erect a Monument in Memory of your fair Wife and happy Marriage for 't is an imperfect Felicity according to the World that is but little known or talk'd of I am secured from mistaking the Person of your Executor by the Character you give him there are so few comes near that resemblance from whom you may well promise your self a speedy performance of your Will But how sluggish must that Vertue be that such an Encomium as you have made upon the Fidelity of a Friend in that occasion cou'd not animate with Life and Spirits to put every thing in execution for the Love and Honour of his deceased Friend I can't disapprove your Sentiment that 't is the truest Charity to your Presumptive Heir rather to leave him a necessary Instruction to Reflect upon and do him good than your Estate that will do him harm and the Character you give the Person you leave it to will extremely justifie your choice Your other Legacies are very generous and in particular to me who have done nothing for you equal to so kind a Concern but it seems to be your design to exceed all Persons Deserts I wish that be all for your leaving the Athenians and me Mourning looks as if you were resolv'd to engross to your self the sole advantage of living and dying Incognito and had sound out the way to discover us to the World for now we are not known but guess'd at for wherever Wit and Modesty appears in one Person he is presently suspected for one of the Athenians and perhaps some Woman may be supposed to be the honourable Lady if she is once discover'd to abound in her own Sense which are marks so near the Truth there needs no more than putting on Mourning for a Friend when all the Town knows you are dead to make a perfect discovery of those Persons who had liv'd till then unknown but I 'm more enclin'd to impute it to the great â—aste you made to have all your Business and dying Solemnity over thaâ— you might the sooner satisfie your longing desire to be happy with Iâ—is which may very well excuse your oversight of the danger your Kindness expos'd us to But I am to seek for the Reason of your giving so much for the Preaching your Funeral Sermon when you have but two Vertues to be commended and which in reality are none for what Vertue is there in abhorring Covetousness and Backbiting when all your Sufferings are owing to those two Vices 'T is but too Natural and far from a Vertue to hate your Enemies which they both are for the one keeps you from paying your Debts the other makes you pass for a Hypocrite However the Minister is not to deserve his Legacy for the Commendations he gives you but you are satisfied if a Sermon is Preach'd for the Benefit of your surviving Friends which is all it can pretend to when 't is the best perform'd nor is any thing more design'd in the Highest Elogiums that are given to any Persons Vertues 't is but to recommend 'em to our Imitation with the more advantage and as Humble and Modest as it looks in many Persons that decline the having funeral Sermons for fear there should be some mistaken Honour paid to their reputed Vertues I see but little Reason for it If in our Life-time We must let our Light shine that Men may see our good Works notwithstanding the Danger it may prove to our â—ailty then why at our Funerals may not God have the Glory of our good Works and our Friends the Benefit of having our Vertue proposed to their Imitation with all the just Praise it deserves for the better prevailing And as it is the most proper occasion for Instruction 't is pity any Consideration shou'd disappoint it I am of Opinion you might have spar'd your Ring and Inscription to Valeria for should she follow your Counsel it would deprive her of all the Satisfaction she should take in her Iointure when it fell to her for at present 't is only the Hopes of it that makes her cheerfully undergo all the Misfortunes relating to herself and her Dear Spouse whose Absence she is forced to bear having no means to redress this Ill but by a greater for she likes her Iointure just as it is and had rather endure any Misery than ever consent to make it better or worse Knowing this as you do let me tell you 't is a little unkind to order the cutting down the Woods which will not only alter but deform the Beauty of it and she may come to repent all the Sorrows she has endured for the Love of it But perhaps you 'll say you are as scrupulous of paying your Debts aâ— she of not breaking her Vow and she can't in Conscience but commend you for it all this alleged of both sides it seems to put it more in her Power than yours to procure a Remedy and 't is a little strange since She adheres so strictly to her Church as not willing to have a Grave out of their Bosom she should not have the Benefit of their Counsel in that difficult Affair but is left to her self to suffer so much Misery for want of a right Iudgment in the Case of a rash and unlawful Vow therefore you need take no more concern if things remain in the same State they are now till you Die you can't oblige her more than to leave her to her Iointure You are very kind to your Summer friends and give 'em great Gifts were they not accompany'd with so many Reproaches all thing consider'd you have no such Reason 't is possible to make so good a use of their Ingratitude as may turn more 〈◊〉 Advantage than all the Services of your tried Friends for they are 〈◊〉 only Persons can teach us to abhor in our selves what we see so odious 〈◊〉 them for to reflect upon our own Ingratitude to God how humble and modest should it make us in exacting Gratitude to us poor sinful Morâ— who never think how much we are indebted to God's Favour and Gooâ— for all the means he gives us of helping others and we ought to esteeâ— the Services we do 'em as special Blessings Heaven bestows upon us and recâ—on 'em as good Offices which those Persons have done us in procuring us those Favours nor can their want of Ackowledgment do us the least Injury for if you look into your self to see with what Mind you serv'd 'em and find you had no Worldly respects in it but was carried to it by a Châ—itable sense of their Wants and respect to your Duty they then by there Ingratitude turn you over to God for your Reward and how much better is that then the best of their Acknowledgments but if your sole aim had been to 〈◊〉 'em to you that they might repay you in the same Coin how well you deserve to lose so vain a Reward but should it have been a fawning and pretended Affection that deluded you a Misfortune Men of your Loving and Charitable Temper are most liable 〈◊〉 you have ample amends made you by shewing you the World is â—l'd with false Appearanceâ— and 't is a Folly to rely on humane Comâ—ts for Change of fortune changes friends for the most part All you haâ—e to regret is that your Pains and Cost should be so far lost as that the Kindness you intended should be turn'd to an Injury by making 'em Guilty of so black a Crime yet could you once put 'em into possession of the good Qualities you Bequeath 'em many might have cause to thank you and none will ever after be troubled with your 〈◊〉 But what ever your Thoughts are in my Opinion you have less reason to expect all should approve than to be surpriz'd that some should blame the Publishing your private Case who ever appeals to the World must resolve to stand the shock of many a harsh Judgment and tho' it looks like Vindicating our selves the Event makes it quite another thing ' tâ—s much more like a Design to find out an infallible way to be truly humbled for all our Faults and Fraâ—lties they will find so many Chastilers amongst the Rash the Envious and the Impertinent as will make 'em know themselves but if you your self judge you have done well in Publishing your Case as also your Friends who know your Reasons for so doing what need you heed the Judgment of those who can only judge by the Success not knowing but guessing at your Motives for it But if some Persons shall declaim against the Pains you have taken to Bury your self and say 't is a meet Whim they must then look upon the Presidents you have brought of so many great and good Men that have thought it necessary to fortifie 'em against the Fear of Death which the soft Pleasures of their Condition is apt to represent as the greatest of all Evils But this is not your Case you are sick of this Life and are impatient for a Change but for all that in this treacherous and deceitful World you think 't is good to be provided of a funeral Essay to remind you of Death least some tâ—e or other you may be Tâ—mpted to forget it as you see others who are so taken up with observing your Faults after you are Dead and Buried in your Cell which in Charity they ought to cover but true Mortification is insensible which Happiness I wish yoâ— Whâ— aâ— your c. FINIS