other knowing parts of the world to be acquainted with all the Learning and Laws then in being conveighed by a genuine Cabbala and tradition from the Founders of mankind among other useful considerations that they had at the close of their lives when as Ar aeus affirmeth in Hie ronâ— Mercurialis his Variae lectiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those that are sick at heart have their senses more quick their thoughts more free their minds more enlightned their hearts more pure their reason better settled their imaginations more divine these were most remarkable 1. Anaxiâ—anders saying on his death bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that infinity he found after much study was the beginnâ—ng of all things and thence concluding it must be the end wishing when he had studied the Sphere much that he might dwell in it and comforting himself when he saw time passing away on the Dyall he made for he was thought the first inventor of Dialls that he was born for eternity 2. his Scholar Anaximenes being asked how he could study confin'd to a Prison and expecting death answered that his soul was not confined having as large a walk as the heavens he studied nor frighted having as great a hope as immortality which he looked for 3. His hearer Anaxagoras as I have it from simplic his comment upon Aristotle Cicero's Tuscalanâ— 1. Et Nat. Deor. who firsâ— to use Aristotles words l. 8◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observed thaâ— there was an eternal mind movinâ— the material world whence hâ— himself was called Mind being seriously expostulated with for retyring as he did a little before his death and neglecting the care of his Country rejoyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have now the greatest care of all of my Country pointing at Heaven of which he said to one that was sorry he must dye in a forraign Country you may go from any place to Heaven and being demanded when he was dying what he was born for he answered to contemplate the Sun the Moon and Heaven while I live and to dwell â—here when I am dead at the thoughts of which he was so raised that when he was informed in one hour â—hat he himself was condemned â—nd his â—on dead he said no more him 1. That Nature had conâ—emned his judges 2. And that 〈◊〉 knew when he begot his son that he had begotten one that should dye And when he was to dye he required of the Citizens who desired to know what he would have them do for him that the boyes should play every year on the day of his death 4. The Droll great actor Aristippus who for his flattery luxury was called the Kings dog being asked before his death what waâ— the difference between a Philosopher and another man answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. though ther were no Laws we should live aâ— we do and another timâ— he said it was a brave thing to use no pleasures at all but to overcome them as when in a discourse about Socrates his way oâ— dying he said that that man dyeâ— as he desired and that it woulâ— never be well in the world untiâ—â—oys learned those things whicâ— they were to use when men anâ— men learned those things which they were to practise when happy in the attainment of the end of good men which he said was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. if I understand him right though with the help of Cicero's translation Tusc. quaest l. 1. A sweet motion towards an immutable fruition Nay mad Theod. himself whâ— writ no contemptible books if we may believe the above cited Author against the gods and a while believed himself a God yet at last comes to this conclusion viz. That the end of good men was joy of bad men sorrow the first the effect of prudence and the other of folly And that most solid man Euclid of Megara who reduced Phylosoâ—hy from loose discourses to â—lose and cohaerent reasonings â—itched after much enquiry upâ—n this conclusion which is to be â—een in Tully Arcad. Quest. l. 2. That there was but one good which some called Prudence others Mind others â—od see Ramus his Pref. to Schol. Mathâ— G. Neander Geog. p. 1. Blanâ— Disert de Nat. Math. Saâ—il Lect. 1. Eucl. Not to mention a discourse to the same purpose which may be seen at large in his contemporary Cebes to whom of thâ— Socratiques I shall adde onely Menedemus who being told on hiâ— death bed that he was a happâ— man that attained to what hâ— design'd answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was happiâ— who desired not more than he oughâ— which puts me in mind of an oâ—servation much to our purposâ—â— which those which will hardâ—â— beleive should seriously consideâ— gathered by Dr. M. Casâ—ab Enâ— p. 60. out of the Author of tâ—â— History of the Counsel of Treâ—â— Solenne in Confinio mortir positis â— humanas ex ignota quadam supâ—â— naturali causâ fastidere that it is an usual thing for men however ensnared in the world all their lives at their deaths to loath the things of it from an unknown and supernatural cause meaning no doubt depth of prudence and height of religion 10. The founder of the Academy Plato who was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the accutest and smoothest writer of his time himself Quint. inst orat l. 10. c. 1. yet when sick was more taken with this plain verse of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gods alwayes were and alwayes will be their being never beginning and never ceasing than with all his own composition of all which he â—poke of none with â—ver after thâ—â— he could not get 〈…〉 â—hoâ—ght that he should 〈…〉 a beast and wa◠〈…〉 â—e should have 〈…〉 longer to live a man 〈◊〉 of his mind wherefore Crate◠〈◊〉 away all his estate that he 〈…〉 Philosopher and make 〈…〉 use of his life which 〈◊〉 said was no other than a contemplation of death And Crantoâ— gaâ—e himself so much to the stuâ—dyâ— of good and evil with theiâ— coâ—sequence that his book of thaâ— subiect bequeathed by him tâ— poâ—â—erity is by Cicero and Panaetiâ—usâ— Master or Friend to Tuberoâ—â—â—lled â—â—â—lled non magnus at aureolus 〈◊〉 â—ui ad verbum ediscendus Aâ—â—â—e reading of which Carneade who disputed many years againâ—â— the motion of good and evil and Cheâ—ilaus who proteâ—ted hâ— knew for many yeares nothinâ— that was good but what wâ—â— pleasant and nothing that was evil but what was unpleasant both durst not die sober without a great draught of Wine because they said no voluptuous man could goe in his wits to an invisible state And to mention no more Platonists â—ion a Cynech indeed rather than an Academick â—aid that the torments of evil men in the other life were greater than any man imagined in â—his and though he had defied â—he Gods a while deriding â—heir worshippers and never â—ouchsafing to look into their
Cyril orat ad Iul. Epiph. 1. against the Targum of Ionathan The account given of Idolatry by Maimonid l. de cultu Stellarum and Proseld 3. ad synt de diis Syris And as appeares in the instances of Enoch Noah men who walked with God and God took them Sect. 2. 1. And besides that sin sooner or later makes all men as well as David and Heman have their Soules sore vexed become weary of their groaning while all the night long they make their bed to swim and water their Couch with their teares their eyes being consumed because of grief and they saying how long shall we take counsel in our Soules having sorrow in our hearts daily my God my God why hast thou forsaken me why art thou so far from helping me and from the words of my roaring Remember not the sins of my youth look upon my affliction and my pain and forgive all my sins I had fainted unless I had beleived the goodness of the Lord in the Land of the living My life is spent with greif and my years with sighing my strength failed because of mine iniquity and my bones are consumed when I kept silence my bones waxed old through my roaring all the day long for Day and Night thy hand lay heavy upon me I acknowledged my sin unto thee and mine iniquity have I not hid I said I will conâ—ess my transgressions to the Lord. For this shall every one that is godly pray unto thee Be not ye as the Horse and mule that have no understanding Many sorâ—ows shall be to the wicked What man is he that desires life and â—oveth many dayes that he may see good depart from evil and do good Thy arrows stick fast in me thy â—and presseth me sore Neither is â—here any rest in my bones by reason of my sin I have roared for the veâ—y disquietness of my heart When thou with rebukes doest chasten man for iniquity thou makest his beauty to consume away Surely every man is vanity My sin is ever before me make me to hear of joy and gladness that the bones which thou hast broken may rejoyce A broken and a contrite heart O Lord thou wilt not despise There were they in great fear where no fear was Fearfullness and trembling are come upon me and horror hath overwhelmed me and I said O that I had wings like a dove for then would I flee away and be at rest Mine eyes faiâ— while I wait upon my God My Soul refused to be comforted â— remembred God and was troubledâ— I complained and my spirit was overwhelmed My Soul is full oâ— trouble and my life draweth nigâ— to the grave I am afflicted anâ— ready to die from my youth upâ— while I suffer thy terrors I am diâ—stracted All men I say as well aâ— these in the Psalms out of which I made this collectioâ— find first or last that sin as it hath short pleasures so it hath a long sting that though men seem not to be able to live without the commission of it yet are they not able to live with the thoughts of it when committed that as when they have done well the pain is short but the pleasure lasting so when they have done ill the pleasure is short and the pain lasting Sin and sorrow are so tyed together by an Adamantine Chain and the Temptation to Evil tickleth not more than the reâ—lection upon it torments when all â—he enjoyment being spent in the acting of sin there is now nothing â—eft but naked sin and conscience Tacitâ sudant praecordia culpâ â—ur tamen hos tu â—vasisse putes quos diri conscia â—acti â—ens habet attonitos surdo verbere coedit â—â—cultum quatiente animo tortore flagellum â—oena autem vehemens multo gravior illis Quas caeditius gravis invenit â—ut Rhadamanthus Nocte diequeâ—â—um geâ—â— are in pectore testem Not to discourse to men out of books what they feel in their hearts that the things they eagerly pursue they shall sadly lament that evil it self to a rational Soul carryeth with it so much shame and horror that as many Poeâ—s Iâ—ven c. believed there were no Furia Alâ—â—tores Eumenides or whatever Names were given of old to those daughters of Nemesâ—s or the results of mens thoughtâ— after sin concerning the proceedings of the Divine justice against it like the conscience of having done evil so many wise men aâ— Cicero ad Pisonem thought there were none besides it and that helâ— is no other than conscience whereâ—fore Iudas and others ventured inâ—to that to avoid this whose worâ— that dyed not was more insupportable than the other fire that is not quenched Although this were enough to reclaim men from their frolicks that they are sure they shall be sad although there need not more be said to a man in his wits then this Sir a quiet mind is all the happiness and a troubled one is all the misery of this world you cannot enjoy the pleasure honour or profit you imagine follows your evils with a troubled mind and yet no man ever followed those courses without it all the calamities you meet with in doing well are eased much by the comforts of a good conscience And the Spirit of a good man bears his infirmities but all the pleasures we have in doing â—ll will have no relish or satisfaction when we lye under the â—errours of a bad one A woâ—nded â—pirit who can bear But to shew â—hat a strict and a serious life is not the humour of some conceited and singular persons but the opinion of all men when they are most impartiall and serious Observe 1. The wisest men that have been in the world among them 2. Instances out of Scripture 1. The one Nu. 23. 9 10. The most knowing man in the East Balaaâ— the Prophet so much courted by Balak the Prince reckoned the same in Mesopotamia that Trismegistuâ— was in Egypt or Zoroaster in Persiaâ— who against his own interest theâ— and his opinion with that wholâ— Countries at all times from thâ— high place wherein he was to deâ—fie all the religion that was theâ— in â—the world to please Balaâ— owned it though he displeaseâ— him and he took up this paâ—rable and said Balak the Kinâ— of Mâ—ab hath brought me fro◠〈◊〉 out of the Mountains of thâ— East saying curse me Jacob anâ— come defie Israel how shall I curse whom God hath not cursed or how shall I defie whom the Lord hath not defied For from the top of the Rocks I see him who can count the dust of Jacob and the number of the fourth part of Israel let me dye the death of the righteous and my last end be like his 2. The second 1 Kings 4. 29. â—o 34. The most knowing man in â—he world Solomon to whom God gave wisdom and understanding â—xceeding much and largeness of â—eart even as the sand that is on â—he Seaâ—shore And Solomons wisâ—om excelled the wisdom of all the
expect a future judgment the good for a happy sentence the unjust the Insancibles the encorrigible for an unhappy one to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unjust men everlasting monuments and examples that Common sentence of the Rabbines being the common sence of mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— there is no place after death for repentance so much there was of the sense of Religion upon these men otherwise ignorant enough that a learned Arabian when dying considering the contradiction of the Practises of men in this worlâ— with the notion all me have of another World breath'd out his â—oul in this wish Sit anima mea cum Philosophis Be my soul with the Philosophers The same man being pleased much with the AEgyptian Hierogliphyck of the Soul which was a Pyramis and the correspondence thus As a Pyramis if it be turned about its Axis the Axis continuing still the same is Geometricallâ— transformed into a new soliâ— cone So mortality having gone it its rounds as it were iâ— this circle of time uâ—â—on the immoveable ceâ—â—ter of the soul shall become â— new Body and unite again In a discourse concerning thâ— resurrection had before Iuliâ—â— Caesar the Emperour at which 〈◊〉 Gamaliel was present Cleopatâ—â— the Queen asked R. Meir aâ—â— said we know that they that lye down shall live because it is written and they shall spring out of the City like the herb of the ground but when they stand up from the dead shall they rise up naked or cloathed he said unto her Valmechonier i. e. argumentum a minori ad Majus aut e contra from the Wheat the Wheat is buried naked and yet riseth up very well Clad how much more the just men who are buried in their Cloaths Caesar said to R. Gamaliel c. Talm. in sanded c. 11. fol. 90. 6. apud Greg. Nat. p. 128. I will conclude this part with a remarkable saying of an Arabicke Commentator upon the Turkish Alcoran he that desires to escape Hell fire and go to Paradise let him beleive in God and the day of judgement and doe to every man as he would be done by What saith the careless and debauched man to this doth he think to be without those thoughts that all mankind hath if he thinks he shall be possessed with them as men are when dying will it not be a torment to him that he thought not of them sooner and that he can only think of them then when it is too late Iâ— there greater torment in thâ— World then for a man on hiâ— death bed to be racked witâ— the consideration of his eternaâ— state and to reflect how often hâ— was told it would come to that and that all men sooner or latâ— have those thoughts how possâ—â—ble yea how easie it had been tâ— prevent them how seriousâ— God and men warned them 〈◊〉 them Good God! that men wâ—â—â— not embrace Religion when theâ— see they cannot avoid it thâ— men will not come under the yoke of it when all men doe so or else at last come uâ—der the torments of it what think you will you stifle religious reflections then as you doe now you cannot doe it because your fond imaginations and conceits your foolish hopes all that ill grounded peace within all your carnal mirths and recreations all your sensual delights and contentment which assisted in the diverting of these thoughts will fail you and you will be left alone to dwell with your pain and conscience Sect. 3. You see the wisest in all ages at their death when they were freest from design owning that Religion which they did not consider as they ought in their lives and they were too many and too wise to be imposed upon see the greatest doing the like though too great to be otherwise overâ— awed or frighted 1. Nimrod the founder of the Assâ—â—rian Monarchy who from his doâ—minion overbeasts whereof he waâ— a mighty Hunter advanâ—ced the first to a governâ—ment over men Abarâ—â—nel in par Noach acknowledgâ—ed in his later dayes Gods poweâ— over him as great as his over hâ—â— subjects wherefore he Institute the worship of the Sun and Staâ—â— the greatest instruments of Goâ— government and many are â—â— opinion that the Heâ— thens worshipped nâ— the creature but Gâ— appearing in them in â— verse wayes of admiâ—nistrations but the same Loâ— working all and in all and whâ— carried away by Spirits at his death as Annius in his Berosus relates the story he cried out Oh! one year moreâ— Oh one year more before I must goe into the place from whence I shall not return What you are born to doe doe while you live as who should say with Solomon whatever thine hand findeth thee to doe doe it with all thy might for there is no knowledge nor understanding in the grave whit her thou art going 2. Ninus the next from Nimrod save Belus the time place manner of whose death is uncertain hath this History in Colophonius in Phoenix in Atheneus his twelfth Book viz. Ninus the great Emperor who never saw the Stars nor desired it worshipped neither Sun Moon nor Stars never spoke to his people nor reckoned them strong in eating and drinking and skilfull in mingling wines yet when dead left this testimony among all men viz. Looking oâ— this Tombe hear where Ninus is whether thou art an Assyrian â— Mede or an Indian I speak to thee no frivolous or vain matters formerly I was Ninus and lived aâ— thou dost I am now no more thaâ— a piece of earth all the meat thaâ— I have like a glutton eaten all thâ— pleasures that I like a beast eâ—â— joyed all the handsome women that I so notoriously entertaineâ— all the riches and glory that Iâ— proudly possessed my self â— failed and when I went into thâ— invisible state I had neithâ—â— Gold nor Horse nor Charioâ— I that wore the rich Crown of fâ—â—ver am now poor dust Nay There is a tradition â— mong the Jews in the boâ—â— Maase Toral quoted by Munsâ—â—â— upon Genesis that Abraham being brought before Amraphel King of Assyria for burning his Father Terahs Idols though but three years old discoursed before the Tyrant concerning the Creator of Heaven and Earth Amâ—aphel proudly replyed â—hat it was he that made â—he Heaven and the â—ost of Heaven if so said Abraham â—ay thou to thy Sun that he should â—â—se in the West and set in the â—ast and I will believe thee Amâ—aphel being exasperated with the â—hilds boldness and discretion â—ommandeth that he should be â—ast into the fire out of which God â—elivering the child whence the â—ord is said to bring him from Vrâ—â— the Chaldees convinced the â—an so far as to make him worship â—od in the fire Sardanapalus that prodigy of â—â—faeminacy as wanton as Cicero observed his name is who as Iustin writes did nothing like a man but that he Died as he did yet had a Tomb at Anchialus which with Tarsus he built in
â—hildren of the East-countrey and â—ll the wisdom of Egypt for he was â—iser than all men than Ethan the â—zrahite and Heman and Chalâ—ol and Darda the Son of Mahol â—nd his fame was in all Nations â—ound about and he spake three thousand Proverbs and his songs were a thousand and five and he spake of the Trees from the Cedar Trees that are in Lebanonâ— even to the Hysop that springeth ouâ— of the wall he spake also of fowleâ—â— of beasts of creeping things and oâ— fiâ—hes And there came of all Peâ—â—ple of the earth to hear the wisdoâ— of Solomon from all the Kings oâ— the earth which had heard of hâ—â— wisdom Who being the most eâ—â—perienced for enquiry the moâ—â— wise for contrivance the moâ—â— wealthy for compassing all the sâ—â—tisfaction that can be had in tâ—â— things of this world after manâ— years sifting for saith he in Ecclâ—â— that his Book of repentance Chaâ—â— 2. vers 1. I said in my heart gâ— to now I will prove thee wiâ— myrth therefore injoy pleasurâ— therefore Chap. 1. vers 17. gave my heart to know wisdoâ— and to know madness and follyâ— â—hat there was in Learning Hoâ—â—our Pleasure Peace Plenty magâ—ificent entertainments Forâ—eign supplies Royal visits Noble â—onfederacies variety and abunâ—ance of sumptuous provisions â—elicate Dyet stately â—difices and rich Vineâ—ards Orchards Fish-ponds and â—oods numerous attendants vast â—reasures of which he had the â—ost free undisturbed and unaâ—ted enjoyment for he saith he â—â—th-held not his heart from any â—â—y after several years not only â—â—â—suall but Critical fruition to â—â—d out as he saith that good â—â—ich God hath given men under â—â—e Sun after he had tortured Naâ—â—re to extract the most exquisite â—â—irits and pure quintescence â—â—ich the varieties of the Creaâ—â—â—e the all that is in the world â—â—e lust of the â—â—esh the lust of the â—â—e and the pride of Life at last pronounceth them all vanity and vexation of Spirit and leaves thiâ— instruction behind for late Posteâ—rities Let us hear the conclusioâ— of the whole matter fear God anâ— keep his commandements Foâ— this is the whole duty of man foâ— God will bring every work inâ— judgement with every secret thinâ— whether it be good or whether it evil Eccles. 12. 13 14. Is it nâ—â— cheaper believing this than 〈◊〉 loose a brave Life wherein a mâ—â— cannot erre twice in the sad tryaâ— and at last with tears and groaâ— own this conclusion II. These following out such other records as we haâ—â— next the Scripture waving the uâ—â—certain Cabala and the Fabulâ— Talmud of the Jews who bring men seriously to confess at 〈◊〉 that it had been their interest be good at first In the famoâ—â— words of the wise Son of Siraâ—◠〈◊〉 man who profited in the Jewish â—earning above his fellows Wisd. 5. â— 5 6 7. We fools counted their â—â—fe madness and their end to be â—ithout honour how are they â—umbred among the children of â—od and their lot among the â—aints We wearied our selves in the way of wickedness and destruction What hath pride profited us or what good hath riches with our vaunting brought us all these are past away as the shadow and as a post that hasteth by but the Souls of the righteous are in the hand of God in the sight of the unwise they seem to dye and their departure is taken for misery and their going from us to be utter destruction but they are in Peace for though they be punished in the sight of men yet is their hope full of immortality and having been a little chastiâ—ed they are greatly rewardedâ—â—or God proved them and found them worthy of him self I say these following examâ—ples we will take out of theâ—â— Histories viz. 1. The Phenician history 〈◊〉 Sanconiathon as it is translated bâ— Philo-biblius and quoted by Poâ—phyry where Mastâ—â— Kircher out of Ierubâ—aâ—â— the Priest of the God Iaâ— that Iehovah and other publick râ—â—cords and inscriptions speaking 〈◊〉 the religious end of the wise mâ—â— of those times brings in two dâ—â—â—coursing to this effect Quest. Is there another woâ—â— or state Answ. I am willing there shouâ— not but I am not sure there not Quest. Why are you williâ—â— there should not Answ. Because I have not livâ— in this state so well as to have hope to be happy in another Quest. What a madness was it in you when your reason dictated to â—ou that there might be â—nother world to live as if you had â—een sure there were none Answ. If men could look to their â—eginning or ending they would â—ever fail in the middle Quest. Then it is the safest way â—o be good Answ. It can do no harme it â—ay do good 2. The supposed Egyptian writers â—uch as first Hermes Trismegistus â—ho in his old age is brought in â—ith a serious Dialogue of Religiâ—â— to make amende for the vain â—â—eces of history he had writ in his â—outh and among many other â—â—ings Mantho pretends to from 〈◊〉 inscriptions this is very consiâ—â—â—â—â—le 1. That there was some great reason not yet well understood why men enjoyed their pleasureâ— with fear why most mens deatâ— is a repentance of life why nâ— man is contented in this life whâ— men have infinite wishes and whâ—â—ther those that dream when theâ— are asleep shall not live when theâ— are dead 3. The Caldeans such as Zorâ—aster and the Zabij by the visiblâ— things that are seen the Sun thâ— Moon the Stars which as Maâ—â—monides speaks of them weâ—â— their books saw so much into tâ—â— invisible things of God his wiâ—â—dom and power that their oâ—â— men as Kircher speaks somewherâ— durst not dye before they hâ—â— been by sacrifices reconciled 〈◊〉 him by whom they lived 4. And besides that Tertulliaâ— l. de Prescript Cont. Hâ—r I. Martâ— Apol. IIâ— Clem. Alex. Strom. 5. â—â—fâ— Prep Evan. 10. of old and Vossius de orig Idol Grotius de verit Christ. Rel. Bochart Geog. Sacra of late have taught us that the fables of the Greek Heathenism are but the depraved and corrupted truth of Jewish Religion there is not an eminent man among the Grecians that dyes a heathen or an infidel though he lived so Heraclides Ponticus Antisthenes Democritus and his Schollar Pithagoras a little before their deaths writ books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 about them that lived in the invisible state which they profess they thought not of in their lives 1. Socrates whom we set here now as the Oracle placed him formerly by himself reckoned therefore the wisest man of his time because he brought Phylosophy from the obscure and uncertain Speculations of nature to useful conderations of vertue in all hiâ— discourses recommended goodness as the truesâ— wisdom although he confesse◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that hâ— had no perfect knowledge of thosâ— who were in the invisible state yet among other great diâ—course he made between his condemnaâ—tion and death collected by Platâ— in his Phaedone that is a
discoursâ— of the immortality of the soul anâ— Apology for Socrates p. 31. Ediâ—â— Franc. This was very considâ—â—rable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. certainly saith he death muâ—â— be one of these two either a beinâ— utterly insensible or a passagâ— into some other place If thâ— first then it is a pleasant rest likâ— an undisturb'd sleep but dying Souls go into other hâ—â—bitations as its certain they wiâ—â— then I shall go from before theâ— Judges to higher and there coâ—â—verse with Orpheus Musaeus Hesiod Homer how often would I have died to see how they livâ—â— how pleasantly shall I dwell with Palamedes and Ajax equal in the injoyments of another World as we have been in the injuries of thisâ— both happie in that we shall be everlastingly so Death differeth nothing from life and he may be sure to live well that lived iustly approving himself not to giddy men but to that one wise God who is truth his choice words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concluding his life with these expressions after he had been accused for being one who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too curiâ—usly enquire into the state of things above the Heavens â—elow the earth and for bearing to the truth of one God for which Iustin Martyr and otherâ— thought him â— Christian before Christ and â— a partaker of our faith because he actâ—d according to his own reason It is time for me to goe and die and you to live 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is best is known to God 2. Xenophon who in his life time did nothing without Socrates advise was at his death of his opinionâ— for after several years spent in Cyrus his Court and Camp and reflecting on the manly pleasures as Hunting Riding c. which he practised as well as writ of he left thisâ— Memento among his friends that in the midst of his delights he had this grief that he doubted theâ—â— was no place for these diveâ—tisements in the upper world and that wise Souls should beginâ— betimes those exercises which shall last ever exercises pure and eternal as spirits words to be as much esteemed by us as his Cyropaedia was by Scipio Affricanus the graces as appears by these sentences dwelling in his mouth as they said the Muses did 3. Eschines a fluent and stately Orator Quint. Inst. 10. c. 1. being questioned for dispersing Socrates his books made Socrates his answer that he was not afraid to dye for scattering instructions among men to teach them to live Being ashamed of nothing more than that he advised Socrates to fly when no man should be afraid to dye but he that might be ashamed to live adding that life was a thing which none almost understood but those that were ready â—o leave it 4. Thales the first of the seven wise men before whom none taught â—he motions of the Heavens so clearly saith Eudemus and none proved the immortality of the soul so evidently saith Chaerilus though he shewed by his foresight of a dear year and the provision he brought in against it that a Philosopher might be rich yet he convinced men by his foresight of another world that they need not blessing God that he was a knowing Grecian not an ignorant Barbarian and a rational man not a beast he professed at his death that he had studied all his life for the ancientest thing in the world and he found it was God What was the most lasting thing about him and it was his Soul What waâ— best and he found it was thaâ— which was eternal what was hardest and he found it was to know himself What was wisest he found it was time and as the Epitaph saith of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Stars which for age he could not see on the earth he was taken up nearer to see them in Heaven 5. Solon having done the greatest services to and received the greatest injuries from his native Country said that man had the hardest measure of any Creature if he lived but three-score admonished Craesus swimming in the greatest affluence of enjoyments and pleasures imagiâ—able that he should not be happy â—ill he ceased to be who esteemed â—is words as little as he underâ—â—ood them till deprived of all â—hings but his reasonâ— and consideâ—ation he cryed O Solon Solon thou â—â—rt in the right 6. Chilon trusted in the sixty fifth Olympiad with the extraordinary power of Ephorus or Lord High Constable in Sparta and so jovial a man that I think he dyed with excessive joy being asked what the difference was between the learned and the unlearned at last Answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good hope 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. He being of opinion that a fore-sight of things to come was all a mans vertue for the present and that an honest loss was to be preferred before a dishonest gain for this reason because the sadness that followeth the first is but for once but that which followeth the other perpetual to which I may add Pittacus his sentence much used by him who being demanded what was the best thing in the world replyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— to perform well a manâ— present duty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know thy opportunity being his Apoththegm 7. Bias who going with some wicked men that prayed in a storm intreated them to be silent least the gods should hear them and being asked by one of them what that piety he talked of meant he held his peace saying it was to no purpose to speak to a man of those things that he never purposed to practise bequeathed this instruction to those thaâ— survived him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that we should measure life so as â—f we were to live a very little â—nd a very great while from which principle his friend Clebuâ—â—s on his death bed inferred this â—onclusion that those â—â—en only lived to any â—urpose who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. overcome â—leasure make vertue â—â—milâ—ar and vice a stranger the great rule of life being as heâ— said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the great work of it mediâ—ation according to that of hiâ— contemporary Pâ—riander who hated pleasures which were not immortal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Meditation is all 8. Anacharsis the â—eâ—thian to deâ—er young men from tasting pleasures by the ill effects of them he felt when old left this saying behind him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that the vinâ— bore three branches or clustersâ— on the firstâ— whereof grew pleasure on the second sottishness on the third sadness yea Pherecides himself otherwise no very seriouâ— man hearing one saying that he had lived well answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I wish you may dye well anâ— being asked why he said so be caâ—â—â—e returned he we Live to Dyâ— and Dye to Live 9. Those Ionick Philosophers the hearers of Thales who as Diod. sic l. 1. affirmeth went into AEgypt and the
Temples yet when he fell sick he â—ormented his body with exquisite â—enance as thorns thonges c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—hat he might repent of what â—e had done against the Gods â—hose Altars he filled when dyâ—g with sacrifices and their eares with petitions and confessions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertiâ—â— feared in vainâ— then wise when he was just râ—â—dy to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 good morrow Pâ—utus 11. Aristotle when he came to the end of his walk and life however he was for the eternity of the world thinking it inconceivable that things should be any otherwise than they are and that there can be no production but in a ordinary way of ouâ— generation measuring the originâ— of the world by the present statâ— of it thought God was a separateâ— being the cause oâ— all motion himseâ—â— oneâ— immoveable anâ— therfore onely eternal that therâ— was a providence which Cracaâ—â—thorp proves at the samâ— time that the book Mundo is his and with â— that reason which he reduced into the exactest method and rules of any man he could not pitch upon a greater comfort in a dying hour than that of Ens entiumâ— mei miserere thou being of beings have mercy upon me Yea Ocellus Lucanus himself to whose book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristotle was so much beholding though he acknowledges not by whom he profited saith that though he could not see how the world had a beginning yet could not he dye without fear and reverence of one by whom all things had a beginning 2. His Schollar Theophâ—a stus in Laertius having bewailed the expence of time gave this reason for it viz. That we are so foolishly senual that we begin not to live untill we begin to dye Cicero who called him alwayes his delight in his Tusc. quest l. 4. saith that Theophrastus dying complained of nature that it gave long life to creatures whom it little concerned to be long-lived and so short a life to men who are so much concerned weeping that he no sooner saw this by much study and experience but he must dye saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the vanity of life was more than the profit of it I have no time to consider what I doâ—â— â—â— speaking to those that were about him at his death you have which words stuck so close to hiâ— Schollar and successor Stratoâ— that he studied himself to a Skelâ—â—ton about the nature oâ— spirits the glory â—â— heaven the chief gooâ— and the blessed life which beâ—cause he could not comprehenâ— he desired it should comprehend him Cic. in Lucullus Plut. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euseb. in Chron. and to his successor Lycon who said on his death bed that it was the most foolish thing in the world to repent and wish for as most men do that time which cannot be recalled to whom I may adde out of Cael. Rhodiginus l. 29. c. 5. Demetrius who said that when he was a child at home he reverenced his Parents when a man abroad the people and the Magistrates and when an old man and retired himself which advise being followed by Heraclideâ— when he felt himself sick put him upon writing his books of the Heavens of those who are in hell of temperance piety and the chief good 12. Among the Cynicks 1. Antisthcâ—eâ— who though in jest â—he bid the man who was discoursing of the happy 〈◊〉 of then in anotherâ— world dye himâ—elf yet afterward he used to assert 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he had rather be punishedâ— with madnesâ— than enjoy pleasure adding when sick this â—â—â—â—ence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that those who would be hereafter immortal must be here godly and just 2. Diogenes grounded all his Cynical and anâ—tere reâ—gards of this world upâ—on this pleasant conâ—templation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that all thingâ— were the gods anâ— that wiseâ—men weâ— the gods friends and thereforâ— that all things belonged to wiâ—â— and good men whom he though the image of the Gods To a maâ— on a sick â—ed complaining thâ— life was a sad thing he answered Yes a bad one is so because it is but a tampering of the body when it should be the exercise of the mind which he inculcated so much to his Auditors that his disciple Monimus counterfeited himself mad that he might be at Liberty from his master to study truth and vertue abhorring luxury and drunkenness as madness indeed with Crates who comforted a mocked but good man with these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. those that make themselves so merry with thee thou shalt see one day sadly calling thee the blessed man for thy vertue and themselves wretched for their sloath thou being one of those good men who want few things because they are like the gods that want nothingâ— Indeed Religion had such a power over these Cynicks that one of them by name Menedemus as Laertius calleth him and Menippus as Snidâ—s in verbo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of a zeal against the looseness of his time walked up and down in the habit of a fury declaring himself a spectator of mens exorbitances on earth sent on purpose to be a witness against them in hell 13. The Stoicks among whom Zeno was looked upon as the chieftain came after a world of reasonings which you will find in â—ully Seneca Autoninus Lipsiâ—s â—lutarch de com notion ad stoicos de placitis Phil. Epictetus Hieroâ—leâ— and subtlety which you may observe in Diog. Laertius his Zeno l. 7. p. 185. ed. Rom. To these great conclusions 1. That the great end of maâ— was to have the pleasure of living according to right reason thâ— daughter of Jove the great modeâ—rator of all things to whose will it is good mens pleasure and all mens necessity to submit 2. That vertue is the regulating of passions and affections by reason for indeed I think the Stoicks did no more aim at the destruction of natural affections by their discourses of apathy than Saint Paul by his exhortation to mortifie the flesh with the affections and lust both aiming at the reducing of the disorder and the raising of the nature of our faculties that the wisdom of vertue should so compose and consolidate the mind and settle it in such stability and resolution that it should not at all be bended from the right by any sensitive perturbations or impulâ—ions 3. That the consequence of goodness was calmness and serenity and of evil fear bondage grief stupidity 4. That that was only good which was honest desirable for it self satisfactory and lasting â— That nothing base was truly pleasant 6. That all disorders of the soul proceed from misapprehensions of the understanding and conâ—inue by disturbing and clouding â—â—â—son which they say is in them 〈◊〉 of God whom it representâ—â— they say so as he is wicked 〈◊〉 dares displease him and he a mad man that dares doubt of
the Sceptick begins his book of the gods in this doubtful manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. As for the gods I know not whether they be or be not yet he and Pyrrhon the Master of the Scepticks being asked why they walked alone so much answered that it was to meditate how they might be good and being urged again what necessity there was of being good since it was not certain â—hat there was a God they used â—o reply it cannot be certain â—here is not and it being an even â—ay between the serious and good â—nd the vain and bad man that â—here is a God though upon woâ—ull odds the good man hazzardâ—ng only the loss of his lusts which â—t is his interest to be without or â—t furthest some little advantage â—eing in this world at more rest â—nd inward serenity more healthfull reâ—pected befriended secure and free and in the other if there be not a God as happy as the badâ— but if there be infinitely as much happier as an unspeakâ—able and eternal blessedness is beyond extream and endlesâ— Torments So that as an excellent persoâ— saith if the Arguments for anâ— against a God were equal and 〈◊〉 were an even Question whetheâ— there were one or not yet thâ— hazzard and danger is so infiniteâ—ly unequal that in point of pruâ—dence every man is bound to sticâ— to the safest side of the Questioâ—â—nd make that his Hypothesis 〈◊〉 to live by For he that acts wisâ—â—ly and is a thorowly-prudeâ— man will be provided in omneâ—â—â—â—â—tum and will take care to sâ—â—cure the main chance whatevâ—â— happeneth But the Atheist in case things should fall out contrary to his belief and expectation he hath made no provision in this case If contrary to his confidence it should prove in the issue that there is a God the man is lost and undone for ever If the Atheist when he dyeth finds that his soul hath only quitted its lodging and remains after the body â—hat a sad surprise will it be to find â—imself among a world of spirits â—ntred on an everlasting and an â—nchangeable state Yea Pyrrhon himself would â—ften repeat that of Euripides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who knoweth â—ut to dye is to live and to live â—s to dye and therefore Epicurusâ—imself â—imself in his letter to Meneceus â—aith he observeth him a fool who â—s vain at death wherein because of â—he consequence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—aith he there is no jesting it being 〈◊〉 infinite concernment to be serious in fine it appears from 〈◊〉 Bergâ—â—ius Theolâ—genâ—iumâ—â—â—ym de sâ—bud Theol. Nat◠〈◊〉 Eâ—gusb Perenni Philos. and others that all the learned men in the world found as Ciâ—â— dâ— Nat. deor l. 1. et de leg 2. that thâ—â— notion of God and Religion iâ— the first notion that is engraven inâ— and the last that is defaced out oâ— the minds of men and that takâ— away the being and providence 〈◊〉 Godâ— out of the World you take â—â—way all reason faith vertue peacâ— yâ—a humane society yea all men though never so barbarous an◠〈◊〉 have been Religious anâ— though they had neither Artâ— nor Laws nor Letters yet hâ—â— Gods See Benzon Hist. deâ— occiâ— Indi a Acostas both Eman. anâ— Ioseph Hist. Noâ— orbis Chr. Acoâ—â— epâ— de Reb. Ind. So authenticâ— Tuâ—â— quest is that of Tully nulla geâ—â— tam barbara nemo omnium est tam immanis cujus mentem non imbuerit deorum opinio multi de dijs pravà sentiunt id enim vitioso more effici solet omnes tamen esse vim naturam divinam arbitrantur Nec vero id collocutio hominum aut consensus efficit non institutis opinio est conâ—irmata non logibus omni autem re consensâ—o omnium gentium lex naturae puâ—anda est and elsewhere Gentes licet qualem deum haberent ignorant tamen habendum sciunt There is no Nation so Barbarous that hath not some sense of a deity many have odd imaginations of â—he diety from ill habits but all â—ind there is a Divine power by â—ure reason c. Thinking it unâ—easonable as the same Heathen â—oeth on that all mâ—n should beâ—ieve there is a mind and reason â—n themselves and none in the â—orld and that there should be such a glorious order of things and none to be reverenced for it See Iust. in serm ad Gent. quoting Orpheus the Sybils Sophocles Hom. c. to this very purpose So that we see there was never any man that to enjoy his pleasures stifled his Religion but at last after thoughts of Religion stifled his pleasures this being one argument of the Divinity of the Soul which is another argument of the being of God that it can and doth correct sooner or later loose mens imaginations concerning this world and the next And that reason doth at last form apprehenâ—ions of things quite different from those conveighed at first by sense But how can any man live securely upon the principles of Atheismâ— when those commonly thought Athiests as Heraclides Ponticus Antisthenes Democritus Protagoras c. have written books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of those in the invisible state nay the punishments which wicked men must look for in another World though never so secure and the rewards good men may expect though never so much discouraged were so inwoven into the first thoughts of men and looked upon as of so great concernment to common life and society that the Jews who have kept the tradition of religion the best of â—ny doe say that Heaven and Hell were one of the seaven things created before the World See Talmud Tract Nedarim Pesaeâ—him Pirt. R. Eleas c. 3. Chalde-Paraph in Gen. 2. and the knowledge of the eternal in the other World was of so much â—onsequence that Eris and Pamâ—hylus are by Plato Rep. Antillus and Timarchus Thespesius by Plutarch de sera dei vindicta Aristaeus in Herodotus in Melpomene The Woman in Heraclides his Noble Book 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pliny calleth it Hist. Nat. 7. c. 52. all grave Authors not to mention instances of the like nature in their Poets Orpheus whom Homer Plato as little as he loved them called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are brought in coming from the dead to declare their state there which they would not beleive while they were living it seems as most men when dying endeavourâ— so all when dead would return if they might to perswade those to be religious that are alive And the words of the rich man in the 16th of St. Luke I pray thee therefore that thou would send him to my Fathers house For I have five brethren that he may testifie unto them and they come not to this condemnation are not the words of any one man but the words of all men in the eternal State who could wish men did beleive what they feel which if they had beleived they had not felt and that when they are gathered
delight of â—ankind that dismissed from him â—â—ne sad was so sensible that if â—â— remembred at night that he â—â—d done no good that day he â—â—ould cry out perdidiâ—â—â—ends â—â—ends I have lost a day And that Prince was so sensible of a deity in the government of the World that when Crowns were sent him upon his conquest of Ierusalem he refused them saying that he did it not himself but God to shew his wrath upon the childâ—en of disobedience if I maâ— so translate Pezel p. 35. made uâ— of him as an instrument and thâ— rod of his anger And so serioâ—â— was he and Nerva upon the thoughts that Apollonius Thyanâ—us in Phylostratus saith neither â— them was ever seen to smile â— play And Trajan entring upoâ— his government said I enter intâ— this palace in the same tempâ— that I wish I were of when I gâ— out of it These persons no douâ— finding the vanity of the Worâ— asâ— feelingly as septimus Severâ— did who left this testimony of â—â— lifeâ— I have been all things and profiteth me nothing And Alexander severus allowed Christianity out of love to that one precept do not that to another which thou wouldst not have done to thy self a precept upon consideration of the excellency of it he had engraven on his Plate and Roomes and proclaimed at the punishment of all malefactors And indeed Religion was so amiable in the eyes of most of the greatest men â—n the World that Charles the â—reat said of it as another Emâ—erour had done before him that â—e gloried more in being a Son of â—he Church then in being an Emâ—erour of Rome and when an Affrican King ready to be Bapâ—â—zed in his house saw twelve Christian beggars and asked â—hose servants they were was â—ld they were Christs thereupon â—â—fused Baptism because the serâ—ants of Christ were so poor the Emperour replied that if he went to prayer three times a day as he did he would â—ind such inward excellencies in Religion as would recompence all the outward inconveniences that might attend it Dan. Heinsius a Master as Seldâ—n expresseth it tam severiorum quam amoeniorum Literarum History-professor at Leyden Secretary and Bibliothecary of the same University and appointed Notary of the Synod of Dort said at last Alas as to humane Learning I may use Solomon's expressions That which is crooked cannot be made strait Methinks saith Hensius and Master Baxter out of him I could bid the world farewel and immure my self among my Books and look forth no more were it a lawful course but shut the doors upon me and as in the lap of Eternity among those Divine Souls employ my self with sweet content and pitty the rich and great ones that know not this happiness Sure then it is a high delight indeed which in the true lap of Eternity is enjoyed Cardinal Mazarine having made Religion wholly subservient to the Secular interest amassed to his own interest and person all â—he Treasure and Intereâ—t of Euâ—ope and managed the Crown of â—rance for several years together â—iscoursed one day with a Sorbon Doctor concerning the immortaliâ—y of the soul and a mans eternal â—state and then wept repeating â—hat Emperours saying Animula â—agula blandula quae abibis in loâ—â— O my poor Soul whither milâ—â—hou goe Immediately calling for â—â—s Confessor and requiring him 〈◊〉 deal freely with him and vowâ—â—g ten hours of the day for Devotion seven for Rest four for Repasts and but three for business saying one day to the Queen-mother Madam your favours undid me were I to live again I would be a Capuchin rather then a Courtier Cardinal Richlieâ— after he had given law to all Europe many years together confessed to P. du Moulin that being forced upon many irregularities in his lifeâ—time by that which they cal Reason of State he could not tell how to satisfie his Conscience for several thingâ— and therefore had many temptaâ—tions to doubt and disbeleive 〈◊〉 God another World and thâ— immortality of the soul and bâ— that distrust to releive his akinâ— heart But in vain so strong hâ— said was the notion of God oâ— his soul so clear the impressioâ— of him upon the frame of thâ— World so unanimous the conseâ—â— of mankind so powerful the convictions of his conscience that he could not but taste the power of the world to come and so live as one that must die and so die as one that must live for ever And being asked one day why he was so sad he answered Monsieur Monsieur the soul is a serious thing it must be either sad here for moment or be sad for ever Sir Christopher Hatton A little before his Death advised his Relations to be serious in the search after the will of God in the holy Word For said he it is deservedly accounted a piece of excellent Knowledge to understand the Law of the Land and the Customs of a mans Country how much more to know the Statutes of Heaven and the Laws of Eternity those immutable and eternal Laws of Justice and Righteousness to know the will and pleasure of the Great Monarch and Universal King of the World I have seen an end of all Perfection buâ— thy Commandments O God are exceeding broad Whatever other Knowledge a man may be endued withal could he by a vast and imperious Mindâ— and a Heart as large as the Sanâ— upon the Sea-shoar command â—lâ— the Knowledge of Art and Natureâ— of Words and Things could hâ— attain a Mastery in all Languages and sound the depth of all Art and Sciences could he discoursâ— the Interest of all States the Intrigues of all Courts the Reaâ—son of all Civil Laws and Constituâ—tions and give an Account of aâ— Histories and yet not know tâ—â— Author of his Being and the Prâ—â—server of his Life his Soveraigâ— and his Judge his surest Refugâ— in trouble his best Friend 〈◊〉 worst Enemy the Support of hâ—â— Life and the Hope of his Death his future Happiness and his Portion for ever he doth but sapienter descendere in infernum with a great deal of wisdom go down to Hell Francis Iunius a Gentile and an Ingenious Person who hath written his own Life as he was reading Tully de Legibus fell into a perswasion nihil curare Deum nec sui nec alieni till in a Tumult in Lyons the the Lord wonderfully delivered him from imminent death so that he was compelled to acknowledg a Divine Providence therein And his Father hearing the dangerous ways that his Son was mis-led into sent for him home where he carefully and holily instructed him and caused him to read over the New Testament of which himself writ thus Novum Testamentumaperio ex hibet se mihi adspicienti primo augustissimum illud caput In principio erat Verbum c. When I opened the New Testament I first lighted upon Iohn's first Chapter In thâ— beginning was the word c. 〈◊〉 read part of the Chapter and waâ— suddenly convinced that the
divert Sir Franâ—is Ah said he while we laugh all â—hings are serious round about us God is serious when he preserveth â—s and hath patience towards us Christ is serious when he diâ—th for us the holy Ghost is serious when he striveth with us the holy Scripture is serious when it is read before us Sacraments are serious when they are administerd to us the whole Creation is serious in serving God and us they are serious in hell and heaven and shall a man who hath one foot in his gravâ— jest and laugh Don Lewis de Haro after he had lived a great while the grand Favourite and States man of Spain but with too little regard of Religion growing melancholy was taken up by a Wit of Spain for being Priest-ridden and troubling his head with those notions of the immortality of the Soul and the state of the other world he answered him with Tertullian'â— words Quaedam Natura notâ— sunt ut mortalitas animoe peneâ— plures ut Deus noster penes omnesâ— Vtar ergo sententia Platoniâ— alicujus pronunciantis Omnis anima est immortalis Vtar Conscientia populi contestantis Deum deorum Vtar reliquis communibus sensibus qui Deum judicem praedicant Deus videt deo commendo at cum aiunt mortuum quod mortuum Vive dum vivis post mortem omnia finiunâ—ur etiam iâ—sa tunc meminero cor vulgi cinerem à Deo deputatum ipsam sapientian seculi stultitiâ—m pronunciatam Tunc si haereticus ad vulgi vitia vel seculi ingenia confugerit discede dicam ab Ethnico Haeretiâ—e Philip the third of Spain lying on his death bed the last of March 1621. Sent thrice at midnight for Florentius his Confessor and Court-preacher who with the Provincial of Castile discoursed to â—im of approaching death exâ—orting him to submit to Gods â—ill so gravely that Majesty its self could not choose but weepâ— and after some intermission from his tears and thanks for his wholesome Admonition the King spake to him thus do you not remember that in your Sermon on Ash-wednesday you said that one of your Auditors might dye that Lent that toucheth me and loe now my Fatal hour is at hand but shall I obtain eternal felicity at which words great grief and trouble of mind seising the poor Prince he said to the Confessor you have not hit upon the right way of healing is there no other remedy which words when the Confessor understood of his body the King subjoyneâ— Ah! Ah! I am not sollicitious oâ— my body and my temporary disease but of my Soul and the Confessor sadly answered I have done what I could I must commit the rest to Gods providence Upon this occasion Florentius discourseth at large of Gods mercy remembring his Majesty what he had done for the honour and worship of that God to which the King replied Ah how happy were I had I spent these twenty three years that I held my Kingdom in a retirement and the Confessor rejoyned that it would be very acceptable to God if he would lay his Kingdom his Majesty his Life and his Salvation at the feet of his crucified Saviour Jesus Christ and submit himself â—o his will willingly willingly â—aid the heart-sick King will I do â—his and from this moment do I â—ay all that God gave me my Doâ—inions Power and my Life at â—he feet of Jesus Christ my Saviâ—ur who was crucified for me â—hose image he then kissed with â—ingular affection sayiâ—g moreover to Florentius and it was some of the last words he spake now really you have suggested to me very great comfort Count Gâ—ndamar was as great a Wit and States-man as ever Europe knew and took as much liberty in point of Religion till declining in years he would say as they say of Anselm I fear nothing in the World more then Sin often professing that if he saw corporally the horrour of sin on the one hand and the Pains of Hell on the other and must necessarily be plunged into the one he would chuse Hell rather than Sin yeaâ— That what liberty soever he haâ— taken he had rather be torn in pieces by wild Horses than wittingly and willingly commit anâ— Sin Should we now turn over the Lives of the Fathers and the Saints in all ages we shall find that they had so much comfort from Religion since they professed it for he that believeth hath the witness in himself that they can joyn with Saint Polycarp who when perswaded to swear by the â—ortune of Caesar and blaspheme or renounce his Saviour said Fourscore and six years have I served Christ I have found him 〈◊〉 good master neither hath he ever offended me in any thing I have lived by him I will live to him Salmâ—sius that excellent French Scholar whom the Learned men of his time never mention without suâ—h expressions as these Vir nunquam sat is laudatus nec temere sine laude nominandus Guâ— Riv. Pref. ad Vindic. Evang. â—otius Reipub. Literariae decus went out of this World with these words in his mouth Oh I have lost a world of Time Time that most precious thing in the World whereof had I but one year longer it should be spent in Davids Psalms and Paul's Epistles Oh Sirs said he to those about him mind the World less and God more all the Learning in the World without Piety and the true fear of God is nothing â—â—rth The Fear of the Lord that is â—â—sdom and to depart from evil that is Vnderstanding Grotius the greatest Scholaâ— that this age boasted of after so many Embassies well performed abroad and as many Transactionâ— well managed at home after aâ— exact survey of all the Hebrew Greek and Latine Learning afteâ— so many elaboratâ— Discourses in Divinity and other partâ— of Learning concluded his Life witâ— â—his Protestation That he would give all his Learning and Honour â—or the plain Integrity and harmâ—ess Innocence of Iean Vrick who was a devout poor man that spent â—ight hours of his time in prayer â—â—ght in Labour and but eight in â—leep and other Necessaries and â—his complaint to another that adâ—â—red his astonishing industry Ah! Vitam perdidi operose nihil agendo and this Direction to a third that desired him in his great Wisdom and Learning in brief to shew him what to do vi Be serious The Earl of Strafford O trust not iâ— man that shall die nor in the Son of maâ— that shall be made aâ— grass There is no confidence in Princes the onlâ— thing that stands by a man is the blood of Christ and the testimony of a good Conscience Doctor Donne A Person of a great parts and spirit as any thiâ— Nation ever beheld being upoâ— his death-bed taking his solemâ— farewel of his most considerablâ— friends lef this with them I reâ—pent of all my life but that part 〈◊〉 it I spent in communion with Goâ— and
whosoâ—â—ver turnâ— Religion into Raillerâ—â— and abuseth it with two or three â—old jests rendreth not Religioâ— but himself ridiculous in the opinion of all considerate men â—ecause he sports with his oâ—â—â—â—fe for a good man saith If the principles of Religion were doubtful yet they concern us 〈◊〉 neerly that we ought to be serious in the examination oâ— them I shall never forget a traditioâ— of the Jews related by Masiâ—â— upon Ioshua viz. that Noah iâ—â—he universal deluge instead oâ— Gold Silver and all sorts of treasure carryed the bones of Adam into the Ark and distributing them among his Sons said take â—hildren behold the most preâ—ious inheritance your Father â—an leave you you shall share â—ands and Seas of God shall apâ—oint but suffer not your selves to â—e intangled in these Vanities my â—hildren all glideth away here â—elow and there is nothing which â—ernally subsisteth learn this â—esson from these dumb Doctors â—he reliques of your Grandfather â—hich will serve you for a refuge â—n your adversities a bridle in â—our prosperity and a Mirrour at â—ll times provide for your Souls â—he opinion of whose immortaliâ—y you will find got every where â—here you sind men so true is that â—f Plotinus that never was there a man of understanding that strove not for the immortality of the Soul Animam inde venire unde rerum omnium authorem parentem spiritum ducimus Quint. That which we call death being in Max. Tyrius but the beginning of immortality Therefore Philostratus mentioneth a young man much troubled about the state of Souls in the other life to whom Apollonius appeared assuring him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was immortal and bidding him not be troubled at it since it was the Divine providence it should be so Nay Phlegon a Heathen hath written of a Maid in Trayls of Phrygia Philenion by Name who burned both with lust and a feavour to death appeared to her Father and Mother to tell them if they took not that course of life the gods designed men for and which they are to blame they did not instruct her in they would find another state they little thought of where there was grief and no reâ—medy and he addeth moreover that he sent this history whereof he was an eye witness by a particular messenger to the Emperour Adrian Curopalates relateth how the excellent Painter Methodius drawing the last day heaven black the Earth on fire the Sea in bloud the Throne of God environed with Angels in the clouds wrought upon Bogoris the Barbarous King of Bulgaria so as that in a short â—ime he yielded himself to God by a happy conversion for he dreaming on the whole proceedings of that day among other things saw the sins he had made so light of bespeaking him thus I am the pleasure thou hast obeyed I am the ambition whose slave thou wast I am the avarice which was the aim of all thy actions behold so many sins which are thy children thou begatst them thou â—ovedst them so much as to prefer them before thy Saviour These conâ—iderations made weeping Heraclitus wipe his eyes and look cheerfully saying that his eyes were never dry till he had settled his thoughts about his eternal state and had a dry Soul not steeped in lust capable of the notions of immortality the only support of Bellisarius when having been the Thunderbolt of War made the East West and South to tremble the mighty Powers of the Earth crawling in dust before him he that drew the whole world in throngs after him was forsaken and walked through the streets of Constantinople with two or three servants as a man that had out-lived his Funerals to serve as a spectacle of pity at last loosing his eyes and crying in the Streets dateabolum Bellisario This example and others of the sad uncertainty of humane affairs and the necessity of yielding to religious thoughts sooner or later made Charlemain at the Coronation of his Son utter these serious words My dear Son it is to day that I die in the Empires of the world and that Heaven makes me born again in your person if you will raign happy fear God who is the force of Empires and Soveraign Father of all Dominions keep his commandements and cause them to be observed with unviolable fidelity serve first of all for an example to all the world aâ—d lead before God and man a life irreproachable What Steph. Gardiner said of justification by Faith a branch of our Religion is true of all of it viz. that though it be not looked upon as a good breakfast for men to live up to in the heat of their youth yet is it a good supper for men to live upon in their reduced years The Persian messenger in AEschiles the Tragedian could not but observe the worth of Piety in time of extremity when the Grecian Forces hotly pursued us said he and we must venture over the great watâ—r Strymon frozen then but beginning to thaw when a hundred to one we had all dyed for it with mine eyes I saw many of those Gallants whom I heard before so boldly maintain there was no God every one upon their knees with eyes and hands lifted up begging hard for help and mercy and entreating that the Ice might hold till they got over Those Gallants saith a good man in the application of this story who now proscribe godliness out of their hearts and houses as if it were only an humour taken up by some precise person and Galba like scorn at them who feâ—r and think of death when they themselves come to enter the lists with the King of terrors and perceive in earnest that away they must into another world and be saved or tormented in flames for ever as they have walked after the flesh or after the spirit here without question they will say as dying Theophilus did of devout Arsenius thou art blessed O Arsenius Who hadst alwayes this hour before thine eyes or as the young Gallant that visited St. Ambrose lying on his death bed and said to his comrade O â—hat I might live with thee and dye with Saint Ambrose And it is observed among the Papists that many Cardinals and other greâ—t â—nes who would think their â—owle and Religious habit ill â—â—came them in their health yet â—â—e very ambitious to dye and be â—uried in them as commonly they â—re They who live wickedly and loosly yet like a Religious habit very well when they goe into another world Cardinal Woolsey one of the greatest Ministers of State that ever was who gave Law for many years to England and for some to all Europe poured forth his Soul in those sad words a sufficient argument that Politicians know nothing of that Secret whispered up and down that Religion is a meer Court-cheat an arcanum imperij a secret of Government had I been as diligent to serve my God as I have been to please my King he would not have forsaken me now in my gray
the damned the gnawing of the worm that shall never dye and the scorching flame that shall be extinguished where there is burning unimaginable a stink intollerable and grief interminable where men may seek death and shall not find it death being there immortal and feeding on the miserable not that they might have the great mercy of dying but suffer the extream punishment of living What shall we do Whose advise shall we â—etake our selves to For all we â—ike sheep have gone astray every one hath turned to his own way There is none that doth good no not one we have all sinned and done amiss we are all the children of wrath and deserving the same condemnation unless the mercy of Christ deliver us What shall we do shalâ— we not all likewise perish Iâ— God spared not this man nor thâ— Angels that sinned nor the natuâ—ral branches that were cut off how shall he spare us and yeâ— do we think that his hand 〈◊〉 shortned that it cannot save 〈◊〉 that he will shut up his lovinâ— kindness in displeasure Whâ—â— shall we do Oh my brethren 〈◊〉 so intangled so difficult and 〈◊〉 wâ—ighty a matter Let us not 〈◊〉 in our own strength let us 〈◊〉 Counsel not of the Iews 〈◊〉 trust to be justified in the Laâ—â— nor of the Phylosophers who â—â—â—ly oâ— thâ—ir own vertues no◠〈◊〉 the wiâ—emen of this world i◠〈◊〉 savour not the things of God but of those that fear the Lord and walk in his wayes Let us â—ear the great propitiation for â—â—ur sins the Lord Jesus who saith as the forerunner Iohn Baptist than whom there was not greater born of a woman did before him repent ye for the Kingdom of heaven is at hand bring forth fruit worthy of reâ—entance if ye repent not ye â—hall all likewise Perish Let us â—ear Saint Peter pâ—eaching earâ—estly that men should repent â—hat there sins may be blotted â—ut and when his hearers were â—ricked at the heart and asked â—hat they should do to be saved â—e repeats that exhortation reâ—ent Repentance brethren so â—runo goeth on is the only â—lank left us after shipwrack 〈◊〉 us turn to â—â—e Lord and he will have mercy upon us for he desâ—reth not the death of a sinâ—eâ— but that he may return from 〈◊〉 sin and live neither leâ—â—â—s deâ—â—â—â—â— for he that proâ—iâ—eth paâ—â—â—â—â— upon repentance promiâ—eth 〈◊〉 so much time as we promise oâ—â— selves to repent there are thoâ—â—sandsâ— whose caâ—e is like theirs 〈◊〉 the proverbs to whom God speakâ—â—â—â— I have called and ye would 〈◊〉 answer I have stretched â—oâ—â— my hands and ye have refuseâ—â— Ye have despised all my coâ—â— seâ—s and set aâ— naughâ—â— all 〈◊〉 reproofes I will also laugh 〈◊〉 yoâ—â— Calamity and mocâ—â—â—ll your fear cometh when your 〈◊〉 as desolation and youâ— desâ—â—â— on cometh aâ— a whiâ—le wilâ—â— when distress and anguish â—â—â—meth upon you then shall 〈◊〉 call but I will not answer◠〈◊〉 shall seek me early and shall 〈◊〉 find me The Loâ—d now callâ—â— us for this voyce is not for 〈◊〉 â—â—ke that is dead and past repenâ—â—â—nce but ours who live and â—hom the patience and long-â—â—ffering of God leads to repenâ—â—â—nce Let us not delay from â—ay to day to answer him for we â—now not at what hour the Lord â—ay come At these words one of the â—cholars Landvinus by Name a â—â—scan of Luca in the Name of 〈◊〉 rest declared they were all â—â—â—vinced of the truth of what 〈◊〉 said but added withâ—â— that the whole world â—eth in wickedness and it was alâ—ost impossible to be seriously Reâ—â—gious amidst so many strifes and â—â—tentions so many tumults and â—mmotions so much malice and â—â—vy so much fraud and inâ—â—stice so much lying blaspheâ—â—â—g and swearing so much â—â—â—ptation and vanity so much â—emperance and debaucheries A good man must separate himselfâ— to intermedle with truâ— wisdom take the wings of a Dovâ—â— and fly and be at rest and with â—â—noch and Noah walk with God and therefore said he Brethrenâ— Let us pray to God to direct us â—â— a retired place where we may liâ—â— with him upon this two otheâ— advised that they should goe anâ— consult with the holy and Reâ—â—â—â—end Bishop of Gratianople Saâ—â—â— Hugh about withdrawing thâ—â—â—selves into a desert settle theâ—â—selves there a peculiar peoplâ— zealous of good worksâ— Saâ—â—â— Hugh adviseth them to goe 〈◊〉 live in the cold and dreadful â—â—â—sert of Carthusell in Daulphâ—â— where they went and settled sevâ—â—â— in number Anno 1080. in 〈◊〉 strictest way of Religion in 〈◊〉 world eating no flesh living 〈◊〉 â—ouples labouring with the hands watching praying and â—â—â—â—er meeting together but on Sundays the Original of ninety three â—arthusian Monasteries where of â—he Charter-house was one since in â—he world To shut up this Collection Master â—eorg Herbert and Master Nicholas â—â—rrar as dear each to other as â—oth were to God and good men â—entlemen well known to most â—ersons of quality in the Nation â—he latter of them a Gentleman â—f a good Estate extraordinary â—â—res excellent Education and of â— happy Temper after many â—â—ars travels experience and readâ—â—gâ— being Master of most ancient â—nd modern Histories and of â—â— moderne Languages when â—â—pable of most employments that â—â—come an accomplished Gentleâ—an in Court and Countrey reâ—â—red to his house at little Giddingâ— Huntingtonshire where with a â—umerous family of his Relations he dedicated himself to his dyinâ— day to a very strict way of servinâ— God in holy and excellent coâ—â—ferences managed by the meâ—â—bers by turns in devout prayâ—â— publickly at the set hours in tâ—â— Chappel and privately in the â—â—â—nonical hours day and night in tâ—â— House in an orderly and profitabâ—â— course of reading the Scriptuâ—â— with useful Comments and â—â—â—courses upon them in receivâ—â—â— the pious visits of most good mâ—â— and women in that and other parâ— of the Nation in relieving tâ—â— aged poor relieving and instruâ—â—â—ing the young in pious Needâ—â—â— works by his Faeminine Relationâ— and choice Pen-works by himsâ—â—â— of whom a Reverend Person â—â— hoped is likely to give a good aâ—â—count shortly as of a great patternâ— of Self-denying yet having a disâ—creet zeal and Piety to a backslidâ—ing world The first â—n younger Brother â—o an ancienâ— Family his elder Brother was the learned Lord Herâ—ert of â—herbury And the Earls of Pembâ—oke and Montgomery the 〈◊〉 Lord High-sâ—eward the other â—ord Chamberlaine of the Kings â—his near Relations Fellow of Triâ—ity Colledge in Cambridge Oraâ—or of that University a great â—â—holar and a high Wit known in the University by his rich Fancy â—pon Prince Henries funeral and at Court by his gallant Oration upon Prince Charles his return yet quitting both his deâ—erts and opportunities that he had for worldly preferments he betook himself to the Temple and Sanâ—tuary of God choosing rather to serve at Gods Altar than to seek the honour of State employments to testifie his independency upon all others and to quicken his diligence in Christs service he