manifested in the Creatures Weakness From Vers 6. We may take notice it was ever in Christ's intention to manifest his Love and Goodness to Lazarus and yet he comes not near him for the present but rather goes away and leaves him upon his sick Bed and suffers him at last to give up the Ghost From Vers 14. We may observe that Christ his absence or the suspension of divine Grace and Love they are in infinite Wisdom ordered for the further advancing of Soul Comfort Had not Lazarus been sick had he not been dead and buryed the Wisdom Power and Goodness of Christ had never been so eminently discovered as it was towards him Martha and Mary cry out v. 21 32. Lord if thou hadst been here our Brother had not died It is true Christ might have recovered Lazarus upon his sick-bed but to fetch him out of the Grave after he had lain stinking four days was a higher demonstration of his Love Wisdom and Power There is not the like ground that Christ should shew forth his miraculous Power in raising up our dead Friends from the Grave as was then yet this special and useful conclusion may by way of Analogy be deduced from this instance namely That such Comforts and Mercies as are fetched out of the Grave as have had a sentence of Death pass'd upon them they are ever sweetest and tend most to Gods Glory Isaac had never been so precious to his Father Abraham had he not been so miraculously restored from dying as he was once But we shall hasten to see what is the cause of Christ his weeping and what the cause was you may see ver 32 33 34 35 36 when Christ saw Mary come weeping towards him having her heart running over with Grief for the departure of her Brother Christ groaned in Spirit and was troubled when they told him where dead Lazarus lay he wept as my Text expresseth Jesus Wept Oh Men and Angels stand and wonder to all Eternity When you read these two words Jesus wept What doth Mary's weeping set Jesus Christ a weeping Doth Mary and Martha shed Tears for the Death of Lazarus and doth Christ his Heart even bleed within him to see them troubled and mourning upon the same account so the word in the Greek seems to import 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he troubled himself his own heart stirred up his Affections to be troubled Doth Christ weep upon the consideration of Lazarus Death Then hence we may learn that a moderate sorrowing for Friends departed is lawful tho excessive Sorrow is very unsuitable to a Gospel Frame of Spirit Solomon tells us There is a time for Weeping and Paul tells us We should weep as though we wept not But to come to the thing I chiefly intend and that is the occasion of Christs weeping which was the death of Lazarus a good man whence I shall observe and prosecute this Doctrine That it is a Christ-like temper of mind to be deeply affected with and to weep over the death of such as are truly pious Here 's Lazarus a good man in his grave and Christ he weeps over him you have a weeping Christ over a dead Lazarus When old Jacob an eminent person was buried it 's said Gen. 50. 10. That they mourned with a great and sore lamentation and that for 7 days together And so when Moses died and was buried by a secret hand it 's said the Children of Israel mourned for him 30 days Deut. 34. 8. My dearly beloved you have lost a Moses one that was valiant for God in former times when the people of God in England were coming out of Egypt and he hath been an eminent leader to the saints in their wilderness state and God did often take him to the top of Pisgah and gave him there glorious visions and that not onely of heavenly Canaan but also of that glorious land of rest and righteousness that the Saints shall injoy in this world Now that such a Moses should be taken off in the Wilderness while the people of God are yet short of this good Land is matter of great humiliation Likewise you find the same spirit in those Christians Acts 20. that Paul the great Apostle of the Gentiles did there take his farewel of saying ver 25. And now behold I know that ye all among whom I have gone preaching the Kingdom of God shall see my face no more It 's said 37 38 verses And they all wept sore and fell on Pauls neck and kissed him Sorrowing most of all for the words which he spake that they should see his face no more Now by all this it appears that it is both the duty and property of a Christian such an one as hath been baptized into the spirit of Jesus to be deeply affected with and weep over the death of such as are truly pious especially when they are eminent for use and service to Christ and his people We shall now give you the reasons why it is so and cannot be otherwise but that gracious persons must needs weep over the death of good men First Because every stroke in this kind puts a serious heart in mind of its own mortality tells us that we are dying creatures and that 's a very serious consideration to every awakened soul The living the living will lay it to heart saith Solomon Eccl. 7. 2. Alas my Brethren 't is a serious thing to dye And the stroke of death upon others tells us that die we must and how soon we know not This Evening sun may see us dead it went out Early this morning to score us out this lodging of a Tomb. And oh happy thrice happy is that person that can die well Now such strokes as these put a serious soul in miâ—d of dying There 's none present knows who may go to the grave next That 's the First but then 2. It Springs from that Sympathy that is both in nature and grace first in nature when God takes away a husband a Father a Child c. this cuts deep and affects much Abraham he mourns over beloved Sarah David over Absolon though a rebellions son To be stupid and not to mind the hand of God when he smites our near and dear relations doth declare that we do not onely want grace but natural affection And then in Grace there is also a great sympathy if God smites one member of the Church the rest are affected with it If a Paul a Minister of Christ â—â—pâ—stor a spiritual Father comes to take his farewell of his people and tell them that they shall never see his face more Oh What weeping and mourning and lamenting is there at his departure 3. The perishing of good men is a just cause of weeping and that because they are a great blessing to the nations cities families c. where they are cast It fares either the better or the worse with such places for their sake When God destroyed the old world the family of Noah
and but â—peck of Rubbidge so much Bone If he who â— this Bell tells me is gone now were some â—xcellent Artificer who comes to him for a â—â—ak or for a Garment now or for Counsel â— he were a Lawyer if a Magistrate â—or Juâ—ce O my God thou dost certainly allow that â— should do Offices of Piety to the dead and that â— should draw instructions to Piety from the dead â— not this O my God a holy kind of raiâ—g up seed to my dead brother If I by the meâ—ation of his death produce a better life in â— self It is the blessing upon Reuben Let Reuâ— live and not dye and let not his men be few â—ut 33. 6. Let him propagate many And it is â— malediction That that dyeth let it dye Zechar. â—9 Let it do no good in dying for Trees â—out fruit thou by thy Apostle callest Twice â— Jud. 12. It is a second death if none live the better by me after my death by the manner of my death Therefore may I justly think that thou madest that a way to convey to the Egyptians a fear of thee and a fear of death that there was not a house where there was not one dead Ex. 12. 30. For thereupon the Egyptians said We are all dead men The death of others should catechise us to death Thy Son Christ Jesus is the first begotten of the dead Apoc. 1. 5. He rises first the eldest Brother and he is my Master in this science of death But yet for me I am a younger brother too to this man who dyed now and to every man whom I see or hear to die before me and all they are ushers to me in this School of death I take therefore that which thy servant Davids Wife said to him to be said to me If thou save not thy life to night to morrow thou shalt be slain â— Sam. 16. 11. If the death of this man work not upon me now I shall die worse than if thou hadst not afforded me this help For thou hast sent him in this Bell to me as thou didst send to the Angel of Sardis with Commission to strengthen the things that remain and that are ready to die Apoc. 3. 2. That in this weakness of body I might receive spiritual strength by these occasions If I mistake thy Voice herein if I over-run thy pace and prevent thy Hand and imagin Death more instant upon me than thou hast bid him be ye the Voice belongs to me I am dead I was bâ—â— dead and from the first laying of these mud-wâ—â—â— in my conception they have moldred away and thâ— whole Course of Life is but an active death Whether this voice instruct me that I am a deâ— Man now or remember me that I have been dead Man all this while I humbly thank thâ— O Lord for speaking in this Voice to my Soâ— When Invited to the House of Weeping Reflect and say DUty obliging me to perform the last Office of Love to my Friend I will surely â—â—llow his Corps to the Grave that in such a Spectacle as in a Glass I may behold my own Mortality or tho I always carry about me the Symptoms â—f Mortality and the marks of Death yet have hitherto lived as if I should never die In â—mall Villages where Instances of Mortality are â—ery rare there the inward thoughts of their â—earts seem to be that they and their Houses â—â—all continue for ever and their dwelling plaâ—s to all Generations In Populous Towns and â—â—ies there the commonness takes away the â—â—se of Mortality And oh how sad is it to beâ—old the unsuitable Carriage of the generality of â—hristians at Funerals those opportunities are sually spent in unprofitable Chat in Mirth in â—ating and Drinking and that sometimes to â—xcess and thus the House of Mourning is turned to the House of Mirth and Feasting But Lord â—ant that this may not be my practice when I â—me to the House of Mourning where my Friend â—w lyes dead Let my Eyes affect my Heart â—at I may seriously mind the present instance of Mortality and be affected with such Meditatiâ—s as these Lord this Tragedy that is now acting on my deâ—sed friend must ere long God knows how soon â— acted on me my Breath is ready to perish â—e Earth is gaping for me yet a little while â—d I shall be carried down into the Chambers Death Lord teach me so to number my days that I 〈…〉 Heart unto true Wisdom As thou art walking along to the House of Weeping seriously meditate on Ruth 1. Ver. 17. WHere thou dyest will I dye and there I will be buried the Lord do so to me and more also if ought but Death part thee and me Where thou dyest will I dye Here Ruth supposeth two things 1. That she and her Mother in Law should both dye It is appointed once to dye 2dly That Naomi as the eldest should die first For according to the Ordinary custom of Nature it is the most probable and likely that those that are most stricken in years should first depart this life Yet I know not whether the Rule or Exceptions be more general and therefore let both Young and Old prepare for Death the first may die soon but the second cannot live long And there will I be buried Where she supposed two things more first That those that survived her would do her that favour to bury her which is a common courtesie not to be denyed to any It was an Epitaph written upon the Grave of a Begger Nâ—dâ—s eram vivus mortuus ecce tegor 2dly She supposeth they would bury her according to her instructions near to her Mother Naomi Observation As it is good to enjoy the company of the Godly while they are living so it is not amiss if it will stand with convenience to be buried with them after death The old prophets bones escaped a burning by being buried with the other Prophets and the Man who was tumbled into the grave of Elishâ— was revived by the virtue of his Bones And we â—ead in the Acts and Monuments That the body of Peter Martyr's wife was was buried in a dunghil but afterwards being taken up in the Reign of Q. Elizabeth it was honourably buried in Oxford in the grave of one Frideswick a Popish-she-Saint to this end that if Popery which God forbid should over-spread our Kingdom again and if the Papists should go about to untomb Peter Martyrs Wifes Bones they should be puzzled to distinguish betwixt the Womans body and the Reliques of that their Saint so good it is sometimes to be buried with those whom some do account pious though perchance in very deed they be not so The Lord do so to me and more also To ascertain Naomi of the seriousness of her intentions herein Ruth backs what formerly she had said with an Oath lined with an execration If ought but Death See here the large extent of a Saints love it lasts till Death
should remain unknown unto my self for the old word is a true one Neither things read or understood profit him at all who does not both read and know himself I there applyed my self Ad meum novissimum to my last thing what man liveth and shall not see death And if after death The Righteous shall scarcely be saved we may well be fearful and had need be careful that we be not taken unprepared When I was a young Man saith Seneca my care was to live well I then practised the art of well living When age came upon me I then studied the Artem bene vivendi art of dying well how to Artem bene moriendi die well It is true The journey of Life appears not to busie men until the end Yet when I was most busie of all I delighted my self with this comfort that a time would come wherein I might live to my self hoping to have sweet leisure to enjoy my self at last And this I am now come to by disposing not by changing my self Lord let me be found in this posture when I come to die In the courses of my Life I have had interchanges The World it self stands upon vicissitudes God hath interwoven my life with adversity and prosperity When I first took me to a Gown I put on this thought I desire a Fortune like my Gown not long but fit fit for my condition finding by others that a contented kind of obscurity keeps a Man free from Envy Although any kind of Superiority be a mark of envy yet Not to be so high as to provoke an ill eye nor so low as to be trodden on was the height of my Ambition But I must confess I have since had a greater portion of the World's favour than I looked for Nevertheless I never gave trust to fortune although she seemed to be at peace with me To check repining at those above me I always looked at those below me nor did any preferments so delight me or abuse me as to make me neglect preparing for my dying day And now I thank God I can say O Lord my heart is ready This I have considered that Life flows away by Hours and days as it were by drops Careful Martha was full busie about many things but was well advised by Christ There was only one thing necessary One thing have I desired of the Lord that I may dwell in his House for ever This was David's unum his one thing and God willing shall be mine Amidst these thoughts I had these things in contemplation 1. What Death was and the kinds of Death 2. Secondly What fears or joys death brings 3. Thirdly When Death is to be prepared for and How 4. Fourthly Death approaching what our last thoughts should be Of these things I thus believed That Death was but a fall which came by a Fall Our first-framed Father Adam falling in him we all fell It was not the Man but mankind Body and Soul parting BVt Oh how bitter at that time will be the parting of Soul and Body We see old acquaintance cannot part without tears What shall such intimate familiar friends do as the Soul and Body are which have lived together from the Womb with so much delight In that hour every man will make Balaam's suit O that I might die the death of the Righteous We all desire to shut up our last scene of Life with In manus tuas Domine Into thy hands O Lord I commend my Spirit At this Hour What would a man give to secure his Soul Quid dabis pro animâ tuâ tunc qui nunc pro nihilo das illam What wilt thou give then for thy Soul to save it who dost so prodigally throw it away now for nothing This thou canst not leave behind thee that will tell thee whether thou goest and what thou shalt look for Tunc quasi loquentia tua Opera dicent Tu nos egisti Tua opera sumus Te non deseremus sed tecum ibimus ad Judicium Then shall thy doings even speaking aloud say unto thee Thou hast done us we are thy works we will not leave thee but will go with thee to judgment In that day shall come into mens minds by the Divine Power in the twinkling of an Eye all their past good or evil Works Memory the Magazine of the Soul will then recount all that thou hast done said or thought all thy life long For there needs no other Art of memory for sin but misery Man is a great flatterer of himself but Conscience is always just and will never chide thee wrongfully it always takes part with God against a man's self It is a domestick Magistrate that will tell what you do at home It is well termed the pulse of the Soul therefore if you would know the true state of your Body or Soul feel how this beats that will tell you Yet take heed you make not an Idol of your Conscience neither think as some do that it is a crime to make a Conscience of our Actions At point of death if a man will take his aim by the best men that ever lived or died that of David Ezekias yea and of Christ himself as he was man is able to amaze any man when as our Saviour Christ not many hours before he suffered said My soul is troubled and what shall I say and at the very point of Death said Father if it be thy will let this Cup pass from me When David said Save Lord for thy mercies sake For in Death there is no remembrance of thee And Ezekias wept sore when he was bid Put thy house in order for thou must die If the Patriarâ—â—s if the Prophets if the Apostles if the Martyrs if Christ himself was thus troubled at the hour of Death Wretched man that I am what shall I do We were all to seek but that Christ bids us Be of good chear for I have overcome Death Caesar Borgiâ—s being sick to death said When I lived I provided for every thing but death now I must die and am unprovided to die Previous preparation becomes a wise man But we are all deceived with this Error that we think none but old men approach to death neither experience nor age can work upon us so death that it may more easily surprise us shrowds it self under the very name of life He that sees the Basilisk before he be seen of it avoids the poyson See Death before it comes you shall not feel it when it comes We pray daily Lord Give us this day our daily Bread whilst it is called to day We should remember Life is but a day 't is but a day not an age Wherefore saith Solomon Talk not of to morrow for thou knowest not what to morrow will bring forth A man saith Luther lives forty years before he knows himself to be a fool and by that time he sees his folly his Life is finished So men die before they begin
of hearing any more and that is Death It will be but a little while before Death will cause both the Speaker to be Dumb and the Hearer to be Deaf Oh that I might therefore this day speak with that seriousness sensibleness and suitableness unto you as considering the time draws on apace when I shall be Silenced by Death and never more have an opportunity to speak one word unto you And Oh! that you might Hear this day with that diligence and reverence as considering that after you are once Nailed down in your Coffins and covered with the Dust you will never hear one Sermon more or one Exhortation or one word more till you hear these words pronounced by the great Judge of the Quick and Dead Surgite Morâ—ui vâ—nite â—d Judicium Arise ye Dead and come ye unto Judgment What is said in my Text as it is likely you have often heard it with your Ears so now you may see it accomplished It is appointed unto all men once to dye Death hath long since come into our Nation and hath summoned many to make their appearance in another World yea you know that Death hath already entred into our Streets and hath not been afraid to step over our Threshold and to seize upon those that have been standing round about us yea it hath come into our very Bed-Chambers and hath suddenly snatched away those that have been lying in our very Bosoms so that we have had warning enough of the near approaches of Death unto our selves and without doubt some of us have had the Sentence of Death within our selves as the Apostle speaketh and therefore it is high time for you and I seriously to consider what is said in my Text It is appointed c. Something we shall briefly speak now in order to the explanation of the words that so you may once more hear before you feel the meaning of them It is appointed or enacted by the Court of Heaven Statutum est it is a Statute or Law more firm and certain than the Laws of the Medes and Persians which is never to be repealed or abrogated We are not therefore telling you of what may but of what must inevitably come to pass It is appointed unto Men that is as much as to say unto all men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is an indefinite Expression and so is to be understood of all the same kind without some special exception from this general Rule And indeed such an exception there is to be found in the Scripture for saith the Apostle We shall not all Dye but some shall be Changed in a Moment in the twinkling of an Eye So that this general Rule in my Text is to be understood with an Exceptis excipiendis There shall be some at the end of the World who shall not pass under Death but yet they must pass under a Change which is thought will be equivalent unto Death But for the present time and according to the common Method and course of Providence no Man or Woman hath any ground to expect that they shall escape the Stroke of Death for it is appointed unto Men that is unto all Men once to Dye Death is a sure Striker it never misseth and is certain to have its blow and it will strike home it will hit the Nail on the Head and it will smite down every one that stands in its way whether Poor or Rich young or old it will no more spare him that wears a Crown upon his Head than him that carries a Spade in his Hand as the Poet elegantly expresses it Pallida Mors aequo pulsat pâ—de Pauperum tabernas Regumque Turres c. And the Scripture speaking of Kings useth this Expression I have said you are Gods but ye shall dye like Men So some have thought Kings to be no less than Gods when they have seen them sitting upon their Thrones yet it will appear that they are no more than men when they shall be seen lying in their Tombs But what is the meaning of the Phrase to Dye 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I can assure you if you know not yet it will not be long e're you will know the meaning of it The Philosopher describes Death thus Est privatio Vitae ob Animae separationem à Corpore As Spiritual Death is the Separation of God from the Soul so Temporal Death is the Separation of the Soul from the Body When those two the Soul and Body which have like Twins dwelt lovingly together under the same Roof must be parted asunder and enjoy no more sweet and intimate Communion one with another till the time of re-unition at the General Resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is that which must once be done every one must here take their turn and that is indeed to be turned off from the Stage of this present Life into the bottom of the Grave And though this happeneth to some at one time and to others at another time yet first or last it will happen unto all once The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies Death is taken from a word which signifies extendere and indeed Death stretcheth out it self so far that no Man can live out of the reach of it As surely as thou wast once Born so surely shalt thou once Dye and though this is but once to be done yet seeing it will be done to the purpose it should be more than once thought on beforehand yet one serious thought of once Dying and of what will come after will certainly deaden the Soul as to the Actings of Sin and quicken it unto the Actings of Grace Let me but ask you this one plain Question and your own Conscience shall be the Judge in the Case Couldest thou still remain a Drunkard or a Swearer if thou didst but once seriously consider that thou must once Dye or couldst thou so eagerly set thy Heart upon the empty lying and dying Vanities of this World didst thou but once seriously consider that thou must once and it may be before to morrow be taken out of this World or couldest thou neglect the means of Grace or delight in Profaness and slight Seriousness and Heavenly-mindedness didst thou but seriously consider that thou must once Dye and it may be before ever thou enjoyest another Praying or Preaching opportunity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To dye is much and as this must be once done so there is more to be done than this for after this cometh Judgment Whether the particular or general Day of Judgment is here to be understood needs no debate seeing both will certainly follow after Death I think there are none but are afraid to look grim Death in the Face and therefore Death is called Rex Terrorum the King of Fears But once to dye and after that is past that Judgment should pass upon every one this is indeed a terrible expression and may well be a dreadfull consideration unto every one who
thy Eyes but of all most chiefly Death So shalt thou think upon nothing that is too low nor too ardently covet any thing Miserable diminitive Mortals wherefore d' ye teach long Hopes Wherefore d' ye undertake such a vast heap of Business That shall be perhaps to Morrow a meer Spark and Ashes Walk curiously O Man That dismal Goddess continually hovers over our Heads and waits for the last Sands of our Lives Hour-glass with an unwearied and never-sleeping Eye and wilt not thou watch after her What e're beginning has an end doth fear We all must go Old EAcus within those shades below Whips on the Moments that protract us here Nor can any Age struggle with Death As soon as we are Born we are subject to that Tribute and are the Stipendiaries of Death When first our trembling sight Beholds the dazling Beams of unknown light Then we begin to die The same Death menaces the Queen that threatens the Handmaid Therefore believe every day that shines to be thy last Say every Evening this day I stand at the Gate of Eternity Sect. 2. The remembrance of Death is a powerful Remedy against all Sins THE serious remembrance of Death shakes off all sense of pleasure and turns Honey into Wormwood The Expectation of Death saith Chrysostom suffers us not to be sensible of the Delights and Pleasures we injoy And indeed what is it not able to do when consider'd not only in the Extremities of the Fingers and as it were in the Hair but over the whole Body Death spares no Age nor no Degree of Dignity Here dies a young Man there an Infant there an old Man Another by Poyson or a Fall another by a slow Rhume another by a quick descent of Humour here lyes another oppress'd with a mighty Shower or the Waves there lyes another struck with Thunder Among so many doubtful so many various so many sudden Accidents what security or what mind to sin among so many Incertainties Therefore since we daily die think upon the Hour-glass whether the old fashion'd one running Water or the new one running Sand. Do ye not find that by dropping of the Water and the passage of the Sand the upper Glass empties and the lower Glass fills Consider that it is so with Life every moment something slides away the present Life empties and flows into another Nothing is here safe not the Hour of the Hour nor the Moment of the Moment Happy he to whom every day is the last more happy he to whom every Hour most happy he to whom every Moment is the utmost period of his Thoughts He will abstain from the wickedness of his hands who believes every Hour decreed every Moment his last O vain Hope How many dost thou deceive How many to whom thou promisest old Age dost thou cut off in the midst of their Course Believe therefore that may happen to thee which happ'ns to many How many has Death prevented in the midst of their wickedness and cut off half the Crime How many fall with a revengeful Mind though with an Innocent Hand How many snatch'd away in the attempt have receiv'd the reward of their Impiety Many in the very Moment of a wicked Action begun have been forc'd to leave their ill designs unfinish'd What if thou shouldst be in the number of those What Hour or Moment is more certain to thee than to another Now who can expect a Crime from such a Thought as with the Crime expects Death and with Death Punishment No prudent Man plays or sports in the midst of a Storm No Man at the brink of a Precipice meditates mischief No Man is merry unarmed in the midst of his Armed Enemies More stupid is he whom the perpetual fear of Death when every Hour is doubtful every Moment uncertain dares those things that procure an unhappy Death to Eternity O Fools Whither do we run to be punish'd for ever Wherefore do we not follow the Council of the Son of Sâ—ras In all thy work saith he remember thy last and thou shalt not sin Sect. 3. The end of a good Life is all Out of Seneca TELL me my Dear Seneca whom Pliny with an Elogy to be envy'd calls the Prince of Learning tell me what thou thinkst of Death especially immature Heark'n Youth give ear complaining Age like a Comedy so is Life which it matters â—ot how long but how well it is acted It imports not where thou mak'st an end leave oâ— where thou pleasest only put a good period No other is the Opinion of Epictetus Remember saith he that thou art the Actor of the Fable as the Poet directs If short of a shâ—â—t if long of a long Fable No otherwise said Varro They live not best who live longest but they who live most uprightly Most plainly so it is it matters not where when or how we end When God please we must die but let us put a good period to our Lives Sect. 4. All Men no Men. Out of Arbiter Heu heu nos miseros quam totus Homunicio nil est Alas What miserable things are we The frame of Man is only Vanity VErily so it is But alas by much the more miserable by how much the less we acknowledge our selves to be so The whole little Man is nothing as the ancient Satyrist well observes but if I may dare to say so then he begins to be something when he knows himself to be nothing O Man know thy self and be wise For Death equals Lillies with Thorns O miserable and vain Men What are we Learning and Fame are Smoak We Dust that meer Opinion the other Wind And we that are alive vigorous and flourishing shall shortly be reduced to say We have liv'd This single Exit all Men make Our Life decreases by increasing and the very day we breathe in we divide with Death For every day some part of our Life is diminish'd As the last drop does not empty the Glass but what flow'd out before so the last moment does not alone bring Death but only consummates our Being Sect. 5. Mortals are of one little Day THE day Lilly is a Flower whose Beauty perishes in a day There is also a Bird haunts the River Hypanis called Haemerobios or the Bird of one day ending its Life the same day that it begins dying with the dying Sun and travelling through the Ages of Childhood Youth and Old Age in one day In the Morning it is hatch'd at Noon it fluorishes in the Evening it grows old and dies But this is more to be wonder'd at in that winged Creature that it makes no less provision for one little day than if it were to live the Age of a Crow or a Raven To this little Animal the Life of Man is most fitly to be compar'd It inhabits by the River of gliding Time But more fleet than either Bird or Arrow And often only one day determines all its Pomp oft-times an Hour and as often a Moment Wherefore then
never unprepar'd but meets thee at every turn But when only Death is enough for one Man to desire wherefore before the last Death do so many Deaths assassinate miserable Man so that the Question may not be ask'd in vain If all my Life makes but one little drop Why then so many Death 's my Course to stop Hear St. Bernard Let the continual Meditation of Death be thy chief Philosophy And therefore variety of Death disturbs thee Whatever happens to others saith St. Bernard may happen to thee because thou art a Man A Man of Earth Clay out of Clay Of Earth thou art by the Earth thou livest and out of the Earth shalt thoâ— return when that day comes that often comes and perhaps may come this day Certain it is because thou shalt die though it be uncertain when or how or where Because Death expects thee every where if thou beest wise expect that every where 'T is the saying of Annaeus Uncertain it is saith he in what place Death may expect thee therefore do thou expect Death in every place Sect. 16. Death is at home to every Man VVE trifle and at distance think the Ill While in our Bowels Death lyes lurking still For in the Moment of our Birth-day Morn That moment Life and Death conjoin'd were Born And of that Thread with which our Lives we measure Our Thievish hours still make a rapid seizure Insensibly we die so Lamps expire When wanting Oyl to feed the greedy Fire Though living still yet Death is then so nigh That oft-times as we speak we speaking die There is a Fish in the Northern Ocean near Muscovy which is called Mort. This Monster of the Sea has very great Teeth so that as Cardanus relates the Handles of Swords are made of the Teeth Every one of our Bodies is a Pond O Mortals wherein we nourish this Fish called Mort and therefore not to be sought at such a distance from us Every Mans Death is at home Sect. 17. Death Inexorable THough Rocks be deaf and blind be Tygers rage Though furious War'gainst Man the Billows wage Morsels will Tygers tame and the soft Gale Of Western Winds upon the Waves prevail But fier cer than the Waves or Tygers Rage Deaths untam'd Fury no Prayers can asswage The Parcae to whose Distaffs Spindles Shears the Ancients committed all the power of Life and Death are inexorable not to be mov'd by all the Supplication in the World For when The Parce in their Order come Beyond command there 's no delay No putting off th' Appointed Day There 's no beseeching those cruel Spinstresses So precisely do they observe their day prefixed According to this Conception Painters and other Artificers describe the Triumpher over all Human kind For they Picture him without Ears as not hearing the Prayers of any blind also as not moved with the Tears of any He is Painted without a Tongue or Lips that Men should not think to receive the least word of Comfort from him He is Painted without Flesh to shew that he wants all sense of Humanity Only his Nerve Arteries and Muscles his Bow and Arrows his Darts and Stings remain behind to strike poor miserable Mortals And surely then if ever he shewed his rage and insulted over the World when he assailed Christ himself the Son of God the Author of Life at what time the very Rocks wept the Earth trembled the Stars bewailed the Sun grew pale and Angels mourned acting a dismal Tragedy upon the Life of Life it self Whoever thou art if thou art a Man Death will be inexorable to thee Therefore be mindful of Death the Hour flies from thence my admonition Therefore is every day to be reckoned as thy last and as the first of Eternity Sect. 18. Most certain Death is most uncertain WHat more certain in Human things than Death St. Bernard exclaims What more uncertain than the Hour of Death It sits at the Doors of old Men and lyes in ambush for the young Therefore boast not of to Morrow not knowing what to Morrow will bring forth This the Venunian Lyrick was not ignorant of Who knows whether the Gods to this days sum Will add to Morrow though but just to come Most perspicuously saith St. James the Apostle Go too now ye that say to day or to morrow we will go into such a City and continue there a year â—nd buy and sell and get gain whereas ye know â—ot what shall be on the morrow For what is â—our Life It is even a Vapour that appeareth for â— little time and then vanisheth away Whereas â—e ought to say If the Lord will we shall live and â—o this or that We shall all go all all for we all die and â—â—k into the Earth like Water that never returns â—either canst thou be ignorant that thou art so beâ—tten as to remember that there is a Law set at â—e same time by the Nature of all things both for â—ceiving and restoring thy breach And as no â—an dies that has not lived so no man lives that â—ll not die Though when he shall die is uncerâ—â— And therefore Christ stirring us up by a â—st faithful Exhortation Take ye heed watch â—d pray for ye know not when the time is And â—n repeating the same again VVatch ye therefore â—h he for ye know not when the Master of the â—â—e cometâ— at evening or at midnighe or at the Cockcrowing or in the Morning lest coming suddenly he find you And what I say unto you I say unto you all VVatch. Sect. 19. Death to many sudden to all unlook't for VVHO will not stand upon his guard against the Efforts of Death that threatens us every Hour who has appointed no time when he intends to meets us He creeps flies leaps upon us with a tacit motion a stealing pace making no signs before hand without any cause without any caution in sickness in health in danger in security so that there is nothing sacred or safe from his clutches Sound and merry was Tarquin when he was choaked with a Fish-bone Healthy also was Fabius when a little Hair that he swallowed with his Milk cut the Thread of his Life A Weezel bit Aristides and in a moment of time he expired The Father of Caesar the Dictator rose well out of his Bed and while he was putting on his Shoes he breathed his last The Rhodian Ambassador had pleaded his Cause in the Senate even to admiration but expired going over the Threshold of the Court-house A Grape-stone killed Anacreon the Poet and if we may believe Luciar Sophocles also Lucia the Daughter of Marcus Aurelius died with a little prick of a Needle Cn. Brebius Pamphilus being iâ— his Pretorship when he asked the time of the day of a certain youth perceived thâ— to be the last Hour of his Life The Breath of many is in haste and unexpected Joy expels it Aâ— we find it happened to Chito the Lacedemoniâ—â— and Diagâ—ras of Rhodes who embracing
their Soâ—â— that had been victors at the Olympick Games at the same time and in the same place presently expir'd Lastly Death has infinite accesses through which he breaks into our Houses Sometimes through the Windows sometimes through the Vaults sometimes through the Copings of the Wall sometimes through the Tyles and if he cannot meet with any Traytors either in the City or in the House I mean the humours of the Body Diseases Catarrhs Pleurisies and the like which the makes use of as Ministers in his Councils He â—tears up the Gates with Gunpowder Fire Water Pestilence Venom nay wild Monsters and Men themselves as bad he leaves no Engines untryed to snatch and force away our Lives Mephiboseth the Son of Saul was slain by Domestick Thieves as he was sleeping at Noon upon his Bed Fulco King of Jerusalem as he was Hunting a Hare fell from his Horle and was trampled to death by his Hoofs gave up the Ghost Josias of all the Kings of Judah David excepted for Piety Sanctimony and Liberality the chief was unexpectedly wounded with an Arrow and died in his Camp The Holy Ludovicus in the 57th year of his Age upon the African Shore in the midst of his Army the Pestilence there raging died of the Distemper Egillus King of the Goths a most excellent Prince was killed by a Mad Bull which the madder people not enduring the seveâ—ity of his Laws had let forth Malcolm the first King of Scotland after many examples of Justice while he was taking cognizance of the Actions of his Subjects by Night was on a sudden suffocated have not many gone well to Bed that have been â—ound dead in the Morning Of necessity the Soul â—â—ght to stand upon its guard Vzza a person of no small Note in Davids Lifeguard when he attempted to stay the shogging Ark as it was carry'd in Triumph to Jerusalem was presently struck from Heaven so that he died by the Ark. The hand of God arm'd a Lion out of a Wood against the Prophet that had eaten contrary to his command The sudden voice of Peter compelled Ananias and Saphira to expiate their Crime by as sudden a death whose Souls the greatest part of Divines believe to be freed from Eternal Punishment thereby But enough of Ancient Examples In the year 1559. Henry the Second King of France was slain in the midst of his Pastimes and Triumphs and in publick Joy of the people For while he Celebrated the Nuptials of his Daughter at Paris in a Tilting the Splinter of a broken Lance flew with that violence and pierced his Eye that he died immediately In the year 1491. Alphonsus the Son of John the Second King of Portugal being about Sixteen years of Age a Prince of great Hopes and Wit 〈◊〉 to Wife Isabella the Daughter of Ferdinand King of Spain whose Down was the Ample Inheritance of her Fathers Kingdoms The Nuptials were Celebrated with the preparations of six hundred Triumphs Every Plays Running Racing Tiâ—ting Banquets So much Plenty so much Luxury that the Horse-boy and Slaves glistered in Tissue But Oh immensâ— Grief hardly the seventh Month had passed wheâ—… the young Prince sporting a Horseback upon thâ—… Banks of Tagus was thrown from his Horse to thâ— ground so that his Scull was broken and 〈…〉 wounded to death He was carried to a Fisheâ—… House scarce big enough to contain him and 〈…〉 of his Followers There he lay down upon a Bed Straw and expired The King flies thither with tâ—… Queen his Mother There they behold the miseâ—â—ble Spectacle their Pomp turn'd into Lamentation the growing Youth of their Son his Vertues Wealth like Flowers on a sudden disrobed by the Northwinds blast and all to be Buried in a miserable Grave O the sudden Whirlwinds of Human Affairs O most precipitate Falls of the most constant things What shall I remember any more Basilius the Emperor was gored to death by a Hart while he was entar gled in a troublesom Bough The ancient Monument in the Camp of Ambrosius near Aeniponâ—us witnesses That a Noble Youth though under Age set Spurs to his Horse to make him leap a Ditch twenty foot broad The Horse took it but the Rider and the Horse fell by a sudden and almost the same kind of death That the Spoils of the Horse and the Garments of the Youth speak to this day But this sudden Fate is common as well to the good as to the bad neither does it argue an unhappy condition of the Soul unless any person in the Act of burning Impiety feel himself struck with the Dart of Divine Vengeance Such was the Exit of Dathan and Abiram whom the gaping Earth miserably swallowed up obstinate in their Rebellion against Moses Such was the End of those Souldiers whom for their irreverence to Elijah Heaven consumed with Balls of Fire Such was the End of the Hebrew whom the Revengers Sword pass'd thorough finding him in the Embraces of the Midianitess turning his Genial into his Funeral Bed So many Pores of the Body so many little doors for Death Death does not shew himself always near yet is he always at hand What is more stupid than to wonder that that should fall out at any time which may happen every day Our Limits are determined where the inexorable necessity of Fate has fix'd them But none of us knows how near they are prefixed So therefore let us form our Minds as if we were at the utmost extremity Let us make no delay Notes upon the first Paragraph DEath has infinite accesses So it is indeed and to what I have said I add It is reported that a certain person dreamt that he was torn by the Jaws of a Lion He rises careless of his Dream goes to Church with his Friends in the way he sees a Lion of Stone gaping that upheld a Pillar then declaring his Dream to his Companions not without Laughter Behold said he this is the Lion that tore me in the Night So saying he thrust his hand into the Lions Jaws crying to the Statue Thou hast thy Enemy now shut thy Jaws and if thou canst bite my hand He had no sooner said the word but he received a deadly wound in that place where he thought he could have no harm For at the bottom of the Lions Mouth lay a Scorpion which no sooner felt his hand but he put sorth his sting and stung the young Man to Death Are Stones thus endued with anger Where then is not Death if Lions of Stone can kill In the same manner died the young Hylas who was kill'd by a Viper that lay hid in the Mouth of a Bears resemblance in Stone What shall I mention the Child kill'd by an â—sicle dropping upon his Head from the Penthouse Of whom Martial laments in the following Verses Where next the Vipsan Pillars stands the Gate From whence the fâ—lling Rain wets Cloak and Hat A Child was passing by when strange to tell Vpon his Throat a frozen drop
Send me thy Head Whoever thou art King or Caesar when the Emperor of Heaven sends thee his black Letters there 's no resisting no excuse no deprecation will serve ` T is in vain to fly or delay the Sentence is decreed Therefore do this and trample upon necessity What thou shouldst be compelled to do against thy will that do of thy own accord Send thy Head not to a Tyrant but to a Father not to a Man but to God Make no delay but be willing to die For why should not the Will prevent Necessity ` T is the part of Necessity to submit but of Vertue to be willing Sect. 27. Every Day is to be observed PLatonius in Stobelas ` T is not enough saith he to spend the present day well unless thou spendest it so as if it were to be thy last The last day lyes hid that all days may be observed alike But thou wilt say these Contemplations upon Death are sâ—d things and do but hasten Death Thou art deceived the Wise Man calmly meditates upon it no otherwise than he beholds the Winds and rhe Sails of a Ship as the Instruments that bring him into the Haven This is our Folly and Error altogether We are willing to be tossed by the Waves and Billows yet fear the place whither Nature and reason carries us From Nature we know We are all carried to the same place The Glass of all Men runs But if we look at reason who that enjoys it can deny the Argument What is here but tumbling and tossing Cares Miseries Griefs of Body and Mind What dost thou fear Behold the Port. But indeed as they who are Imprisoned would escape and often might unless the Keeper kept the Door lockt so here that Jailor hinders us call Love of Life He is to be repelled and that he may be so we are to think full often upon that which is but once to be suffered And because the last Day is uncertain and unknown let every day be suspected Hereby thy Mind will be the more Couragious thy Life the more Correct more Gladfom and free from Care for what can terrifie or disturb him Whom of all fears that fear most Terrible The fear of instant Death can never quell The Dart foreseen does less harm Death frequently meditated upon strikes with less force Sect. 28. The Coffin the last Comfort of our Pride ABraham that great Person when he by the command of God had been forced as a Pilgrim to war der from place to place minded nothing more than the Purchase of a Burying-place That he would have to be so surely his own that he might possess it by all the Right and Law imaginable For this reason he paid down the Money demanded of the Seller Currant Money among the Merchants Nor was it enough for him that the Purchase should be publickly made he required that all the Inhabitants of the Countrey should be witnesses of the Bargain Whereby that person of high Credit intimated that nothing is more a Mans Property than his Sepulchre which he may truely above any thing else call his own according to the Example of Abraham the best of Men always reckoning it among their chiefest Cares to take care of their Sepulchers The Emperor Maximilian the First three years before he died caused his Coffin made of Oak to be put up in a great Chest and carried along with him where-ever he went and provided by his VVill that his Body should be put into it without Embalming wrapt in Linnen without any Embalming or Disembowelling his Nose Mouth and Ears only being filled with Quick-lime VVhat meant that great Personage Only to have his Monument always in his sight to give him this continual Document Think upon Death that it should also farther say where dost thou amplifie and extol thy self wherefore dost thou possess so much and covet more Thee whom so many Provinces and Kingdoms will not contain a little Chest must hold But why did he put the Lime into those hollow parts Behold the Spices that Embalmed him Maximilian that thou wert great thy actions declare but this more especially before thy Death What need I call to mind the Bier of Ablavius who being Captain of the Pretorian Bands a Prince among the Courtiers of Constantine the Great an insatiable Devourer of Gold which he thought upon more than his Tomb. This Person Constantine taking by the Hand How long said he Friend shall we heap up Treasure and speaking those words with the Spear that he held in his Hand he drew out the form of a Coffin in the Dust and then proceeding though thou hadst all the Riches in the World yet after thou art dead a place or Chest no bigger than this which I have here marked out must contain thee if so large a piece of Ground do come to thy Lot Constantine was a Prophet For Ablavius being cut into Biâ—s had not a piece left big enough to be Buried The Emperor Charles the Fifth of Famous Memory most piously imitating that Maximilian whom I have mentioned long before his Death withdrew himself of his own accord from publick Affairs and having resigned his Cares to his Young and Vigorous Son shut himself up in the Monastery of St. Justus in Spain only with twelve of his Domesticks applying himself to Religious Duties He forbid himself to be called by any other Name than Charles and disclaiming with Business the Names of Caesar and Augustus contemned whatever savoured of Honourable Title This also is farther reported that long before the resignation of his Empire he caused a Sepulcher to be made him with all its Funeral Furniture which was privately carried about with him where-ever he went This he had five years by him in all places even when he Marched against the French to Millaine causing it every Night to be placed in his Chamber Some that waited on him imagine the Chest had been full of Treasure others full of Ancient Histories some thought one thing some another But Caesar well knowing what it contained and wherefore he carried it about smiling said that he carried it with him for the use of a thing which was most dear to him in the World Thus Charles continually thought upon Death and every day could say I have lived rising every day to Heavenly Gain Many others have happily imitated Charles the Emperor who have been used twice every day to contemplate their Coffins the Monument of their Death Genâ—bald Bishop of Laudanum lay in a Bed made like a Coffin for seven years together all which time he lived a most severe Life Ida a Woman of applauded Sanctity long before her Death caused her Coffin to be made which twice a day she filled full of Bread and Meat which she twice a day gave liberally to the Poor The Study of Vertue is the best preparation for Death No Death can defile Vertue He easily contemns all things who always meditates upon this that he is to die Sect. 29. What
sleep well relish my Meat and Drink well Fool that thou art Death minds none of these things We are in the way see where the Gibbet threatens thee But a little while and thou shalt expire and with thee all thy Pomp and Luxury dies All our Life is the way to Death Sect. 41. A most Compendious and the best Permeditation upon Death Happy to be in Death first learn to live That thou mayst happy live to dye first strive THis is the Sum of all this is the Art of Arts. To live well we must learn as long as we live and which some perhaps may more admire all our life long we must learn to dye So many great Men leaving all their lumber behind when they had renounced their Riches their Pleasures and their Offices have employed themselves in this one thing to the last that they might know how to live But many of these confessing they had not learnt their Lesson have departed this Life But how shall they know this that never endeavouted to learn Most Mortals care not for living well but for living long Some then begin to live when they are ready to leave the World Hence it is that we are empty of all those Comforts which we desire at the end of our Lives fearful of death and ignorant of living VVhoever then desires to learn the Art of living let him first learn the Art of dying Perhaps some may think that needless to be learnt which is but once to be made use of Therefore it is that we are with all diligence to apply our selves to this Study For that is always to be learnt of which whither we know it or no we can never make the Experiment The great matter is not to live the great matter is to dye Sect. 42. To day for me to morrow for thee FRancis the First King of France being tak'n by Charles the Fifth when he had read at Madrid Charles's Impress upon the Wall Plus ultra Farther yet added thereto To day for me to morrow for thee The Victor took it not ill but to shew that he understood it wrote underneath I am a Man there is no humane accident but may befal me Elegantly Gregory Nazianzene The Head quoth he grows gray the Summer of Life is at Hand The Sickle is sharpn'd against us and I fear least while we are asleep and lull'd in hopes the terrible Reaper come But thou wilt say old Men fear I am young Be not deceived Death is not perfixed to any Age. The same Bier to day carries an old Man to morrow beautiful Youth to day a strong lusty Man to morrow a Virgin or an old Woman Seneca speaks to the purpose Death saith he ought to be â—et before the Eyes of young as well as old Men For we are not summoned by the Censers Books wherein the Ages of every one are set down Such a Partial Citation might serve for War but not for Death The last Farewel and Admonishment of all dying Men is this To day I to morrow Thou But the Dead alter the Sentence and they crie I yesterday Thou to day Be mindful of Death be mindful of Eternity which I yesterday thou to day or to morrow shalt begin never to end with either Sect. 43. Therefore Live while thou hast NOT for thy Wit not for thy Body not for thy Pleasure not for thy Vertues sake but for Heaven and for Gods sake Live and Act as well suffering for God as acting and labouring For thou knowest not how long thou shalt subsist nor how soon thy maker will take thee away Most wisely admonishes the wisest of Preachers Whatever thou takest in Hand to do that do with all thy power for in the Grave that thou goest unto there iâ— neither Work Counsel Knowledg nor Wisdom Therefore as the Apostles exhorts us Let us not be weary in well doing for in due season we shall reap if we faint not While we have therefore time let us do good unto all Men. Thou hast begun to Labour prosecute thy labour begun with a continual Industry Never cease nor intermit that Labour which may bring to Heaven For there is no moment of thy Life wherein thou mayst not gain and increase thy Heavenly Treasure In this manner therefore labour without ceasing The time of rest shall come which no labour shall ever interrupt The Life of Man is a Warfare upon Earth and like the days of a Bond-Servant are his Days A Hireling saith St. Gregory asswages the Pains of his Labour with the thoughts of his wages A Hireling is sollicitous least any day should pass him without work for he knows that the Night is for rest and that the Day is appointed for Labour Do thou therefore Labour while it is day while thou hast an opportunity to Work The Night cometh says the voice of Truth when no Man can work Therefore work while the Sun favours thee There is one that will pay thee for thy Labour Thou hast a perpetual and most accurate Overseer of thy work who is God who keeps the number of the Haires of thy Head so doth he keep an account of thy least Failings and of the smallest of thy Actions done in Honour of Him Never question it he numbers all thy steps With one leap yea with one step thou hast finished thy whole Journey to Eternity but take heed that thou fixest thy Feet right For such shalt thou be to Eternity as thou weâ—t at thy Death Sect. 43. If to Morrow why not to Day THere is but one and that a most ponderous Chain that holds us fast the Love of Life which as it is not always to be contemned so there is an allay to be allowed it so that nothing may hinder us but that we may be always prepared to do that presently which is at some time to be done Life is not imperfect so it be upright VVhere-ever thy end happen if thy Life be good thy end is safe St. Austin Bishop of Hippo went to visit another Bishop of his Familiar Acquaintance lying in Extremity to whom as he was lifting up his Hands to Heaven to signifie his Departure St. Austin replyed That he was a great support of the Church and worthy of a longer Life to whom the sick Person made this answer If never 't were another thing but if at any time why not now Death calls upon all Men alike Thither we must all come sooner or later of that we are certain we doubt not of that thing but of the time VVhat then Does not he seem to be the most fearful and imprudent Creature of all who with so much earnestness desires the delay of Death Would not he be the Laughing-stock of others who being Condemned among many should beg to be the last Executed Yet this is the Folly we are guilty of We think it a great happiness to die last The Capital Punishment is destined to all and by a most just determination Now
Morrow not to be or else to be elsewhere To Sickness Must I then now be sick The time is come for me to try my self The couragious Man does not shew himself either in Battel or at Sea There is a Courage also in the Bed of Sickness Shall I leave a Feaver or that me We cannot always continue together Hitherto I enjoyed Health now my business is with Sickness Sickness I know is the first Messenger of Death I believe St. Gregory for that who truly and piously The Lord knocks saith he when by the anguish of Sickness he declares the approach of Death to whom we presently open if we receive him with Affection The very Fables teach me to receive this first Messenger of Death with a contented Mind They relate how that an old Man lay sick and when Death was ready to snatch him away the sick-man desired that he would defer the fatal blow awhile till he made his Will and prepared such other things as were necessary for so long a Journey To whom Death Fâ—nd Banquet for the Grave said he couldst thou not prepare in so many Years that hast had so many warnings from me already To whom the old Man I take thy Truth to witness I never had any warning from thee To whom Death reply'd Now I find old men will lye A hundred nay a thousand times I have admonished thee when I took away not only thy equal in years but also young Men Children Infants while thou lookst and wepst But I appeal to this Truth forgetful old man did I not forewarn thee when thy Eyes grew dim thy Hair waxed grey thy Ears grew deaf all thy proud Senses defective and thy whole Body wasted These were my Messengers these knockt at thy Doors but thou wouldst not be spoken with thou wert often and daily warn'd I can stay no longer come and go along with me He ill prepares himself for Death who prepares so late To the beginning of a mortal Distemper When I consider my Life the multitude of my Sins the small number of my Deeds good God! I am pinn'd up and in streights on every side But it is better for me to fall into the hands of the Lord for his mercies are manifold than to live and multiply my years and my sins What I should be thou Lord knowest full well Perhaps I should fall from thy Graee should I live longer Death thou art at hand take me away so that I may preserve the Favour of my God or rather so that the Favour of God may preserve me which is the only thing O Christ Jesu which I beg of thee and through thee To Death Why with a slow Consumption cruel Death Dost thou dâ—prive me slowly of my Breath Such preparation needs not for my end Strike quickly then for I will ne're contend Why shouldst thou spend thy Quiver on my head When one poor single blast will blow me dead For what is man A batter'd and leaking Ship that will split with one dash without the force of a Tempest the Body of man consisting of infirm and fluid parts comely in the outward Lineaments not able to endure Cold Heat or Labour that consumes and wastes of it self fearing its own nourishment the plenty or want whereof is frequently the ruine of it to himself only a profitable and vitious nourishment nicely to be looked after and preserved A life enjoyed at pleasure liable to a thousand Diseases and without Diseases devour'd by it self Do we admire at this once dying wherein thou mayst find private and concealed Deaâ—hs His smell his taste his weariness his watching the humours of his Body his meat and drink to man are deadly To Christ I would not die but live he seeks to live That in thy love O Christ to die doth strive I do not stand in fear of those things which thou O God dost appoint for me I follow thee O merciful Father I follow thee And wherefore should I refuse when thou callest me nearer to thee 'T is much better for me to be dissolved and be with Christ This is that which I desire For Christ is life to me and Death is gain Sect. 3. An Antidote against Grief WHerefore art thou troubled wherefore art thou perplexed Thou art in the hand of God and he takes care of thee But thou art afflicted and sick What evil can that be which proceeds from the Fountain of Goodnsss God would have thee to be his own and therefore shuts thee up and retains thee within the Lattices of Sicknesâ— least thou shouldst go astray from Heaven A little Bird weary of the Cage desires liberty but while it is in the Cage is both lov'd and fed by its Master While she is at liberty who can believe her free from the Fowler or from the Snare Thus believe me it is a great thing to be the Captive of the Lord thy God it is to be lookt upon as a great Favour to be bound a little while to be cut and wounded by â—â—m that will spare thee to Eternity Sect. 4. Not always Draughts of Sweetness GOD sometimes O sick Man gives the Cups of bitterness thou drankst the sweet Liquor while thou wert in health VVhy dost thou make Faces why dost thou refuse the Cup Think upon that of Job Shall we receive good at the hand of God and shall we not receive evil Ingrateful Mortals we know not the Benefits we receive but by losing them Thou wilt be a good Valuer of lost Health for the future Thou mayst remember also that when thou wert in health thou didst often recreate thy self beyond the bounds of Sobriety Now therefore let me perswade thee chearfully to take this bitter Cup and bear this punishment imposed upon thee for thy former Ryots Formerly at at the Latin Festivals when the Chariot-Drivers strove for Victory they that overcame drank Wormwood Do thou now drink that thou mayst overcome He undeservedly Metheglin sips That to the bitter will not lay his lips Sect. 5. The contempt of Death is a Christian Generosity NO Man ever govern'd his Life well but he that contemned it VVe are not so silly but that we understand we must one day die yet when Death approaches we hang back we tremble we lament But would not he appear to thee a very Fool that should weep because he had not lived a thousand years before These things are well coupled thou neither wert nor will be thou art ordain'd for that point of time wherein thou liv'st with that thou mayst extend how far wouldst thou prolong Why weepest thou what is it thou wouldst have thou losest thy labour Thou shalt go thither whither all things created go What is there that thou canst call a Novelty Thou wert born under this Law This hapned to thy Father to thy Ancestors to all before thee and will happen to all that come after thee It is established and decreed Death seizes upon all we are born to die Consider in thy
foretold his own Death and truly here the City Plithia signifies no other than the Coffin and the Sepulcher whither whatever Treaties makes a hasty speed The Old Poet sang of Alexander the Great But having enter'd once that mighty Town Whose Sun-bak'd Walls were of such high Renown Contented in a Coffin then he lay Thus Death alone makes the most true display What little things Mens Bodies are There is no House or Habitation so certainly our own as the Grave This the blessed Jacoponus a Person as Religious as Facetious most aptly taught A Citizen of Tudertum had bought a pair of Cock Chickens and spying Jacoponus in the Market desired him to do him the Favour to carry them home for him desiring him withal that he would not fail To whom Jacoponus be certain said he that I will not fail to carry them home and so went directly to the Church of St. Fortunatus where that Citizens Monument was and hid the Chickens as well as he could The Citizen returning home in the first place enquired for his Chickens All the Servants denied they saw any such thing thereupon the Citizen returning back and finding Jacoponus I thought said he thou wouldst deceive me as thou usest to do But where are the Chickens said he To whom Jacoponus I carried them home as you ordered me Thereupon the Citizen denying any such thing to be done come along with me said Jacoponus and believe thy own Eyes and so saying earried the Citizen to his Monument and lifting up the Stone Friend said he Is not this thy House Which the Citizen acknowledged to be true and there received his Chickens again Therefore most truly saith Job I know because thou wilt deliver me to Death where the House is appointed for all living Creatures Sect. 15. Nine Wills VEry truly said Pliny the younger the common Opinion is false that the Wills of Men are the mirrour of Manners 1. Zilka bequeathed his Skin to make a Drum and his Flesh to the Fowls of the Air und Wild Beasts and commanded his Souldiers to spare neither Churches nor Monuments He died of the Sickness in the year 1424. 2. There was a Woman that left her Cat by Will five Hundred Crowns for her Cats Food as long as she lived O the ridiculous Fosteries of Humane Thoughts Augustus said of Herod I had rather be his Hog than his Son A Man might as well have said I had rather have been this Womans Cat than her Servant 3 A Famous Usurer being at the point of Death sending for the Publick Notary and Respesses caused his Will to be written in these VVords Let my Body be returned to the Earth from whence it was taken but my Soul be given to the Devils His Friends astonished at his words advised rebuked him but he again and again persisted saying Let my Soul be given to the Devils for I have unjustly scraped together the most of my Estate To them belongs the Soul of my Wife and the Souls of my Children who that they might have where withal to spend upon Cloaths Feasting and Luxury put me upon the wicked Trade of Usury To them also belongs the Soul of my Confessor who encouraged my wickedness by his silence And so saying he breathed his last 4. St. Jereme rebukes the Covetousness of Heirs with this Fable A little Pig bewailed the Death of its Dam. with a most bitter gruntling but hearing the Will read and that there were a heap of Acorns and some Bushels of Pease left him he held his Peace and being asked wherefore he ceased his Lamentation so suddainly Oh saith he the Acorns and the Pease have stopped my Mouth This is the Humour of most Heirs now adays They gape after the Legacies make Inventories of the Goods and tell the Money let what will become of the Soul of the Testator let him rest as he has deserved But let us view another sort of Wills 5. The Holy Martyr Hierem the fourth day before he was carried to Execution left his Estate to his Mother and Sister but to Rusticius who was chief in Authority in the Commonwealth of Aneyra his Hand already cut off 6. The Holy Hilarion at Fourscore years of Age made Hesychius his Heir in these Words All my Wealth that is to say the Gospel and one Hair Vest my Coat and little Cloak I leave to my most loving Friend Hesychius And this was all the Inventory of his Goods 7. Antonius the Great made his Will in these Words As for the Place of my Burial let no man know but your own Love My Felt and old Cloak give it to Athanasius the Bishop which he gave me when it was uew Let Serapion the Bishop take the other which is somewhat better Do you take my Hair Garment And so farewel My Bowels for Antony is going He had no sooner ended these Words but extending his Legs he gave admittance to Death 8. The Patriarch of Alexandria John of Almes wrote his Will thus I give thee thanks O God that at my Death of all my Revenues it hath pleased thee to let me have remaining but one third part of a pound When Alexandria first made me their Patriarch I found Fourscore Hundred pieces of Gold to this the Friends of Christ added an unspeakable quantity of Money all which that I might give to God that which was Gods I expended upon the Poor wherefore what remains I also give to them 9. To this may be added the Will of a certain Christian changing only the Name the Year and the Day I Achathius Victor have been running to Eternity from the year 1581. upon the 15th of August and have Eternity in my mind Now I commend my Spirit to God and because I cannot deny the Earth what belongs to it I bequeath my Body to the Earth and to the Worms Of my Goods there is nothing now mine but good will which I carry with me to the Tribunal of God the rest I thus dispose 1. I forgive all my Enemies from the bottom of my Heart 2. I am sincerely sorry for all my Sins 3. I believe in Christ Jesus my most loving Redeemer And in this Faith I desire the Sacrament of the Church 4. I hope for Eternal Life through the goodness of God 5. I love my God with all my Heart above all things and resign my self up fully to his holy will Most absolute prepared to be well to be sick to live or die when it shall please the Lord. The will of God be done Unless every Christian so order his Life and his last Actions he is to be thought to have lived ill and to have died worse The last Hour consumates Death but is not the cause of it which was preceded by a good Death For nothing makes Death ill but what follows Death Good Seed brings a good Harvest The Highway to a good Death is a good Life I may not unfitly compare Life and Death to a Syllogisme The end of a
Syllogisme is the Conclusion the Conclusion of Life Death But the Conclusion is either true or false according to the Nature of the Antecedents so is Death good or bad as the Life before was good or bad Thus St. Paul severely prononnces saying Whose end shall be according to their VVorks 2 Cor. 11. 15. Memorable is the Death of that Holy Martyr Felix who being led to Execution rejoicing to himself with a loud Voice I have said he preserved my Virginity I have kept the Gospels I have preached the Truth and now I bow my Head a Victim to God There is a Relation of one who died suddenly in his Study and was found with his Finger pointing to that Verse in the Book of VVisdom câ— 4. v. 7. which says Though the Righteous be overtaken with Death yet he shall find rest pretious in the sight of the Lord is the Death of his Saints whether slow or suddain The Copious St. Bernard being near his end Because saith he I cannot leave you great Examples of Religion yet I commend Three things to your Observation which I remember observed by my self 1. I less believed my own than the Judgment of another 2. Being injured I never sought Revenge 3. I never would offend any Person Gerard the Brother of St. Bernard upon his Death-Bed broke out into that Davidean Rapture Praise the Lord in Heaven Praise him in the Highest Where is thy Victory O Death Where is thy Sting O Grave Gerard through the midst of thy very Jaws passes not only securely but joyfully and triumphantly to his Country He cannot die ill who has lived well Sect. 16. As we Live so shall we Die The weary Huntsman in his rest all Night Dreams of new Sports and of his past Delight IN the same manner those things that pleased us in our Health we are delighted with at our Deaths Antiochus miserably afflicted the Jews and Maximinâ—s the Emperour had designed the utter Exterpation of the Christians At length they both fell into a most lamentable Disease and when they saw no other way the one besought the Jews the other the Christians to pray to their God for their Recovery Like Esops Crew which being taken desperately sick cautioned his Mother as she sate by him not to weep for him but rather pray ro the Gods for his Recovery To whom she replied O my Son which of the Gods dost thou think will be propitious to thee that has robbed the Altars of every one of them Therefore as we live so we die so are we reprieved and condemed so destined to Heaven or to Hell Sect. 17. A good Death to be desired I Pray God my Soul may die the Death of the Righteous and that my last end may be like his cried the Prophet Balaam How much more rightly had he wished Let my Soul live the Life of the Just that it may also die the Death of the Just 'T is a Ridiculous thing to desire a good Death and flie a good Life 'T is a Labour to live well but a Happiness to die well he that refuses to pass the Red Sea must not think to eat Manna He that loves the Egyptian Servitude shall never reach the Land of Canaan Piously and Elegantly St. Bernard Oh that I may fall saith he frequently by this Death that I may escape the Snares of Death that I may not feel the deadly Allurements of a Luxurious Life that I may not besot my self in sensual Lust in Covetousnes Impatience Care and Trouble for worldly Affairs This is that Death which every one ought to wish for who designs a Life that shall never know Death Before Death to die to Sin and Vice is the best Death of all Sect. 18. Sleep the Brother of Death PAusanias relates that he saw a Statue of Night in the shape of a Woman holding in her right Hand a little white Boy sleeping in her left a little black Boy like one that were a sleep The one was called Somnus Sleep and the other Lethum Death but both the Sons of Night Hence it is that Virgil calls Sleep the Kinsman of Death Gorgias Leontinus being very old was taken ill In his Sickness he was visited by a Friend who finding him fall'n asleep when he waked asked how he did To whom Gorgias made answer Now Sleep is about to deliver me to his Brother Whoever thou art O Christan before thou layst thy self to Sleep examine thy Conscience and wipe away the stains and spots that defile it There are many who have begun to sleep and die both together and ended their Lives before they had stept out of their Sleep The Brother of Death is to be feared and not only cautiously but chastly to be fallen into He that sleeps not chastly shall hardly wake chastly Sect. 19. The fore-runners of Death THE fore-runners of Eternity is Death the fore-runners of Death are Pains and deadly Symptoms One deadly Symptome if we believe Pliny in the height of Madness is Laughter in other Diseases an unequal Pulse But the Eyes and the Ears shew most undoubted Prognosticks of Death Experience teacheth us that when sick People talk of going Journeys and endeavoured to escape ouâ— of their Beds when they pull and pick the Blankets they are near Death Augustus the Emperor a little before he expired suddainly terrified complained that he was carried away by Forty young Men. Which saith Suetonius was rather a Presage than a sign of any Delirium for so many Pretorian Souldiers when he was dead carried him to his Funeral Pile When Alexander went by Water to Babylon a sudden Wind rising blew off the Regal Ornament of his Head and the Diadem fixt to it This was lookt upon as a Presage of Alexander's Death which happened soon after In the Year of Christ 1185. the last and most fatal end of Andronicus Commenus being at hand the Statue of St. Paul which the Emperour had caused to be set up in the great Church of Constantinople abundantly wept Nor were these Tears in vain which the Emperour washt off with his own Blood Barbara Princess of Bavaria having shut her self up in a Nunnery among other things allowed her for her peculiar Recreation she had a Marjoram-Tree of an extraordinary bigness a small Aviary and a Gold Chain which she wore about her Neck but fourteen days before she died the Marjoram-Tree dried up the Bâ—rds the next Night were all found dead and after that the Chain broke in two in the middle Then Barbara calling for the Abbess told her that all those Warnings were for her and in a few days after died in the Seventeenth Year of her Age After her death above twenty other Virgins died out of the same Nunnery Several other Presages there are that foretold the death of Princes and great Men As the uuwonted Howlings of Dogs the unseasonable noise of Bells the Roaring of Lions c. Therefore said Pliny The Signs of Death are innumerable and that there are
to reform the Churches into which many Errors had crept especially in Bulgaria so that continuing a Faithful Pastor for about three years he then yielded up the Ghost and exchanged for a better Life He was a Man of great Patience Mild and Meek in all his Actions exceeding most of his time in Learning He used to say That comes forward in the World goes back in Grace his Estate is miserable that goes Laughing to Destruction as a Fool to the Stocks of Correction The Death of ANSELM HE used to say That if he should see the shame of Sin on the one hand and the pains of Hell on the other and must of necessity chuse one he would rather be thrust into Hell without Sin than go into Heaven with Sin A while after his return to England he dyed in the Ninth Year of King Henry the 1. Anno 1109. Aged 76. The Last Sayings of NICEPHORUS HE was one of great Learning and Judgment He wrote an Ecclesiastical History in Greek and Dedicated it to Andronicus He used to say Christ asked Peter three times if he loved him not for his own Information but that by his threefold Profession he might help and heal his threefold denial of him He lived under Andronicus Senior 1110. The Death of BERNARD HE lived with great applause till the 63 year of his Age when retiring to his Monastery he fell sick and calling all his Disciples about him when he perceived them weep he comforted them saying My Fatherly love moves me to pity you my Children so as to desire to remain here but on the other side my desire to be with Christ draws me to long to depart hence therefore be of good comfort for I submit to the will of our Heavenly Father to whose protection I leave you And thereupon he resigned his Spirit into the Hands of his Redeemer dying Anno Christi 1153 and in the Sixty third year of his Age. Upon entring the Church at the Door he usually said Stay here all my Worldly Thoughts and all Vanity that I may entertain Heavenly Meditations The Death of PETER LOMBARD HIS usual Sayings were these There is in us evil concupiscence and vain desires which are the Devils Weapons bent against our Souls whereby when God forsakes us he overthrows us with deadly Wounds Let none glory in the Gifts of Preachers in that they edifie more by them For they are not Authors of Grace but Ministers The Instruction of words is not so powerful as the Exhortation of works for if they that teach well neglect to do well they shall hardly profit their Audience He dyed on the 13th of August 1164. and lyes Buried at Paris and has this Inscription upon his Tomb Here lyeth Peter Lombard B. D. of Paris who composed the Book of Sentences and the Glosses of the Psalms and Epistles The Death of Alexander Hales HE was Born at Hales in Gloucestershire carefully Educated of an Excellent Wit and very Industrious His Sayings were of Patience A Soul patient when wrongs are offered is like a Man with a Sword in one hand and a Salve in the other who could wound but will heal Of Faith What the Eye is to the Body Faith is to the Soul it 's good for Direction if it be kept well And as Flies hurt the Eye so little Sins and ill Thoughts torment the Soul Of Humility An humble Man is like a good Tree the more full of Fruits the Branches are the lower they bend themselves He dyed Anno 1245. The Life of Bonaventure TO keep himself imployed he wrote the Bible over with his own Hand and so well used it that he could readily Cite all the material Texts by heart After this he was made Doctor of Divinity in which he continued for a considerable time doing all the deeds of Charity that lay in his power to perform likewise perswaded others to do the like So that at last spent with tedious Studies Nature decayed in him and he falling sick gave up the Ghost dying Anno Christi 1274 Aged 53 and was Buried in a Stately Sepulchre in the Cathedral The Death of Thomas Aquinas VVHen any one offered him promotion he was wont to say I had rather have Chrysostom's Commentary upon the Gospel of St. Matthew In all his Sermons he framed his Speech to the Peoples Capacities and hated Vice in any though he loved their Persons never so well He dyed as he was going to the Council Summoned at Lyons Anno Christi 1274. His usual Sayings were these of Spending our Time Make much of time especially in that weighty matter of Salvation O how much would he that now lyes frying in Hell rejoice if he might have but the least moment of time wherein he might get God's favour Of Death The young Man haâ—h Death at his Back the old Man before his Eyes aud that 's the most dangerous Enemy that pursues thee than that which marches up towards thy Fâ—ce Of Repentance Remember that though God promises forgiveness to repentant Sinners yet he doth not promise that they shall have to morrow to repent in The Death of John Wicklif HE was an English Man by Birth descended of godly Pâ—rents who sent him to Morton College in Oxford where he profited in Learning and in a short time was Divinity Reader in the University which he so well performed that he obtained a general Applause from all his Auditors he was a Man of great Piety often bewailing the vicious Lives of the Clergy After all the Persecution and Malice of his Enemies he dyed in peace Anno Christi 1384. But after his Death many of his Famous Writings were burned by the Popish Clergy The Death of John Huss IN Degrading him they were so cruel as to cut the Skin from off the Crown of his Head with Shears and to disannul the Emperors Letters of safe Conduct they made a Decree That no Faith should be kept with Hereticks After which they prepared for his Execution and put a Cap upon his Head painted with Devils the which he joyfully put on saying That since his Lord and Master wâ—re for his sake a Crown of Thorns he would not disdain for his sake to wear that Cap When he had put it upon his Head a Bishop standing by said Now we commit thy Soul to the Devil but Huss lifting up his Hands and Eyes to Heaven said Into thy Hands Lord Jesus I commend my Spirit which thou hast redeemed with thy most precious Blood Then they Burnt his Books at which he with a joyful Countenance said to the People Think not good People that I die for any Heresie or Errour but through the hatred and malice of mine Adversaries As he lifted up his Face in Prayer the Cap fell off whereupon a Souldier put it on again saying He should burn with his Masters the Devils whom he had served Then rising up said Lord Jesus assist and help me that with a constant and patient mind by thy most gracious
and take me amongst thy Câ—osen howbeit not my VVill but thy VVill be done Lord I commit my Soul to thee O Lord thou knowest how happy it were for me to be with thee yet for thy Chosen sake send me Life and Health that I may truly serve thee O my Lord God bless thy People and save thine Inheritance O Lord God save thy Chosen People of England O my Lord God defend this Realm from Papistry and maintain thy true Religion that I and my People may praise thy Holy Name for thy Son Jesus Christ's sake Then turning his Face and seeing some by he said Are you so nigh I thought you had been further off Many servent Prayers he made but his last Words were these I am faint Lord have Mercy upon me and take my Spirit and so committed his Pious Soul into the hands of his Heavenly Father He died July 6. 1553. in the Seventeenth Year of his Age. He Reigned Six Years Five Months and Eight Days he was the one and Fortieth Sole Monarch of England and was Buried at VVestminster The Death of Queen Mary HER Husbands absence and the disappointment of proving with Child brought her into a Sickness whereof she died November 17. 1558. having Reigneâ—â— 5 Years and 4 Months Cardinal Pool dying the day before but sometime before she declared to him That if when she were dead they would look into her Heart rhey would find Callis her great Distemper In her Reign there suffered 5 Bishops 21 Divines and in all 277 Persons The Death of Queen Elizabeth Lopez a Jew Physitian to the Queen was Executed for attempting to Poyson her In 1600. the Earl of Essex having incurr'd the Queens Displeasure in Ireland and more by scandalous Speeches and a kind of open Rebellion at his House in London being condemned by his Peers is Beheaded On the 24th of March 1602. died Queen Elizabeth having Reigned above 44 Years in as Troublesome times as any yet full of Honour and most happy in the Love of her People She was Interred in Henry the Seventh's Chappel at VVestminister The Death of King James the First THis King was Interred at VVestminster with great Solemnity his Queen was Ann Daughter of Frederick the Second King of Denmark by whom he had two Sons Henry and Charles and three Daughters Elizabeth Mary and Sophia the two last dyed young The Death of King Charles the First HE was led through the Park to the Scaffold before VVhite-Hall where having declared that he died a Martyr for the Laws and Liberties of his People he made a Confession of his Faith asserting that he died a true Son of the Church of England then he betook himself to his private Devotions and so patiently submitted his Royal Head to Martyrdom from the hand of a disguised Executioner His Body was put into a Black Velvet Coffin and afterwards wrapt in Lead was on the 7th of Feb. following Interred at St. George's Chappel at VVindsor in the same Vault with King Henry the 8th in presence of the Duke of Richmond Dr. Juxon and others but the manner appointed in the Liturgy could not be obtained to be used nor had he any Epitaph affixed but only on the Sheet of Lead on a thin Plate fastned on the Breast this plain Inscription King Chaâ—les 1648. The Death of King Charles the Second ON Monday Feb. 2. 1684. the King was seiz'd with a violent Fit of an Apoplexy which deprived him of his Senses but upon speedy Application of Remedies he returned to such a Condition as gave some Symptoms of his Recovery till VVednesday Night and then the Disease was so violent that he lay in a languishing Condition until Friday Feb. 6. and then expired He had Reigned Thirty six Years and Seven Days and was in the 55th Year of his Age. He was Interred in Henry the Seventh's Chappel being the Forty-sixth Sole Monarch of England The Death of Old Mr. Eliot of New-England WHILE he was making his Retreat ouâ— of this evil World his Discourses from time to time ran upon The coming of the Lord Jesus Christ It was the Theme which he still had Recourse unto and we were sure to have something of this whatever other Subject he were upon On this he talk'd of this he pray'd for this he long'd and especially when any bad News arriv'd his usual Reflection thereupon would be Behold some of the Clouds in which we must look for the coming of the Son of Man At last his Lord sor whom he had been long wishing Lord come I have been a great while ready for thy coming At last I say his Lord came and fetched him away into the Joy of his Lord. He fell into some Languishments attended with a Fever which in a few days brought him into the Pangs may I say or Joys of Death And while he lay in these Mr. Walter coming to him he said unto him Brother Thou art welcome to my very Soul Pray retire to my Study for me and give me leave to be gone meaning thar he should not by Petitions to Heaven for his Life detain him here It was in these Languishments that speaking about the work of the Gospel among the Indians he did after this Heavenly manner express himself There is a Cloud said he a dark Cloud upon the Work of the Gospel among the poor Indians The Lord revive and prosper that Work and grant it may live when I am dead It is a work which I have been Doing much and long about But what was the word I spoke last I recal that word My Doings Alas they have been poor and small and lean Doings and I 'll be the Man that shall throw the first Stone at them all It has been observed that they who have spoke many considerable things in their Lives usually speak few at their Deaths But it was otherwise with our Eliot who after much Speech of and for God in his Life-time uttered some things little short of Oracles on his Death-bed which 't is a thousand pities they were not more exactly regarded and recorded Those Authors that have taken the pains to Collect Apophthegmata Morentium have not therein been unserviceable to the Living but the Apophthegms of a Dying Eliot must have had in them a Grace and a Strain truly extraordinary and indeed the vulgar Error of the signal sweetness in the Song of a Dying Swan was a very Truth in our expiring Eliot his last Breath smelt strong of Heaven and was Articled into none but very gracious Notes one of the last whereof was Welcome Joy And at last it went away calling upon the standers by to Pray pray pray which was the thing in which so vast a portion of it had been before Employ'd This was the peace in the end of this Perfect and Vpright Man thus was there anoâ—her Star ferched away to be placed among the rest that the third Heaven is now enriched with He had once I think a pleasant Fear that