used in his ordinary speech when he made mention of the blessed Name of our Lord and Saviour Jesus Christ to adde my Master next God he loved that which God hath magnified above all things his word so as he hath been heard to make solemn Protestation as Luther used to do that he would not part with one leaf thereof for the whole world if it were offered him in exchange but hear the good man in his own good woâ—ds The Pearl Math. 13. I Know the ways of learning both the head And Pipes that feed the press and make it run What Reason hath from Nature borrowed Or of it's self like a good housâ—wife spun In Laws and Policy what the Stars Conspire What willing Nature speaks what forced by fire Both the old discoveries and the new found Seas The Stock and Surplus Cause and History All these stand open or I have the Keyes Yet I love thee I know the wayes of Honour what Maintains The quick returns of Courtesie and Wit Invies of favours whether party gains When glory swells the heart and woundeth it To all expressions both of Hand and Eye Which on the World a true Loves knot may tye And bear the bundle whereso'ere it goes How many drams of Spirit there must be To sell my Life unto my friends and foes Yet I love thee I know the wayes of pleasure the sweet streams The Lullings and the Rellishes of it The propositions of hot blood and brain What mirth and musick means what love and wit Have done these twenty hundred years and more I know the projects of unbridled store My stuff is flesh not brass my senses live And grumble oft that they have more in me Than he that curbes them being but one to free Yet I love thee I know all these and have them in my hand Therefore not sealed but with open Eyes I â—lie to thee and fully understand Both the main sale and the commodities And at what rate and price I have thy love With all the Circumstances that may move Yet through the Labirinth not my grovling wit But thy silk twist let down from heaven to me Did both conduct and teach me how by it To Climbe to thee We will conclude with Master Herberts Motto with which he used to conclude all things that might seem to make any thing for his own honour Less than the least of Gods mercies And his saying was when he heard any of his own good works mentioned Ah it is a good work if it be washed in the bloud of Christ. Reader VVHen you have read thus far I must intreat you to do as I did when I had writ so and that is to consider the reason why Religion so excellent in its self and so exquisitely set forth in the discourses of learned men in all ages hath so little influence on the minds and manners of men is because men do not think as well as read do not by Meditation letâ— those great things sink into the heart to warm the affections into holy Resolutions which float in the brain to perplex the head with ineffectual notions Inconsideration undoeth the world consideration must recover it consider all these serious sayings spoken not an random but upon experience and that not of any small time for here every man speaks upon the experience of his whole Life at the close of it and these speeches not of anyone party or sect or of any one age but of all men of all perswasions and of all times spoken when they were so disintereâ—â—ed and disingaged from the world as neither to be deceived or abused by any the most fair and promising nor to deceive upon any the most profitable and gainful consideration in the world I say take time to reflect seriously on all these warnings of dying men and they many of them the greatest the most learned and wisest in the world and adde to them many more that in the lives and deaths of worthy men you have met with in your â—eading but especially remember the last words of all your Friendâ— and acquaintance about whose beds you have stood in a dying hour when the Physician taking his leave of them intreated them to send for the Divine to whom with sad hearts and weeping eyes they confessed the folly of their former courses begging his comfort and his prayers and when the good man examining them about their repentance told them that they should try the sincerity of their contrition for what was past by the resolutions they had to live well if it pleased God to give them any longer time or if it were possible to live over their lives again the pall and sick men answered ah if we had an hundred lives we would live them at another rate than we have done Remember when the good discourse on both sides was over how the children friends or relations came about the bed to take their last farewell and how the dying person hardly now able to speak yet gathered all their Spirits to leave with their posterity their blessing with these serious words Serve and fear God and if the Companions of their now repented sins came to them recollect how sadly they warned them against their former courses beseeching them as they loved them to take example by them and speech failing them at last how their hands and eyes were fixed upon that heaven â—nd God which we think not of Remember and consider that iâ— is but a little while and you must be in the same condition and entertain the same thoughts for you are as sure to dye as they did as you â—ive as they wish they had not and shew your selves men in a manly and rational resolâ—â—ion â—o live in no other course than that you dare dye in to lead betimes that life which you see all men wish they had led Let none of those temptations have power to beguile you to the Commission of those evils which will have no rellish in the evil day when they should comfort you under the guilt of them Rememâ—er the end other mens which you have seen and your own which you expect and you will not do amiss The Lord Capel of blessed memory told his Son R. H. the Earl of Essex upon the day of his Death that he would leave him a Legacy out of Davids Psalms Lord lead me into a plain path For Boy said he I would have you a plain honest man to which I may adde that excellent saying of the same Noble Lord the 276th of his choice daily observations Divine and Morall viz. The wisdom of those young men is most excellent who by providence and discourse of reason do so order their affairs that they â—tay not till necessity or experience force them to use that oâ—der which wise foresight would much sooner have taken I will close these living sayings of dying men with the remarkable expressions of a Reverend Personâ— Consideration of our wayes is a matter
himâ— 7. That the good man is free and happy in the worst condition and the bad a slave in the best vertue being sufficient in it self to render happy and vice so to make men miserable and that all things are unalterably ordered by the eternal mind In testimony whereof a man need only goe over the several Titles of Chrysippus his sober and good books mentioned by Laertius in his ninth book which I will not transcribe ne Chrysippi Sarinia compilâsse videar being contented with that of Horace concerning Homer and himself Quid sit pulchrum quid turpe quid utile quid non Plenius melius Chrysippo aut Grantore dicit 14. Pythagoras who traveld into Egypt for learning and if we beleive Origen Clem. of Alex. Porph. and others to be seen in Seldons book de jur Nat. el. gentium apud Hebraeos l. 1. c. 2. converse with the Iews in Chaldea yea and if we listen to Vossius c. 6. § 5. de sectis Philosoph with Elishaâ—â—n â—â—n Mount Carmel Summed up â—is observation into this conâ—lusion 1. That there were two principles of all things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. An active and a forming principle which is the Mind or God by all to be worshipped 2. The other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the passive principle which was not to be regarded 2. That he himself came from the infernal Mansions some yeares past and must return see Horace Carm. l. â— od de Architâ Tarentiâ—o 3. That he had found one to be the beginning and end oâ— all things which he said were man aged by fate as men weâ—â— by providence 4. That therâ— should be a separation of Souls their pure immortal Souls being carried up to the highest featâ— and the impure to the lowest iâ— the World never tâ— approach the other alâ—wayes to be tormented with furies and chains among themselves and and Plutarch brings in Pythagoras asserting the immortality of the Soul and giving this quaint reason for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it must return to the Soul of the World as to first and most perfect of its kind 5. That the greatest good or evil amongst men was opinion or perswasion Empedo cles one of his followers hearing a discourse of the immortality of the Soul â—n his old age threw himself into â—he flames of AEtna to injoy it Sâ—idas in voce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ep de 〈◊〉 poet 15. When Heraclitusâ—â—d â—â—d all his lifetime wept â—t the folly of makind he was at last asked this question wherein consisted true wisdom to which he gave this answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was the only wisdom in the World to know that mind that governed all things and to use his friend Xenophon's wordes Laer. p. 24. 1. is all eye and all ear all things at once Omniscient Omnipotent and Eternal and as Melissus thought in Simplic his Comment on the first of Aristotlâ—â— Physick not to be rashly spoken of because not fully known 16. And when Democritus had all his life time laughed at the folly of mankind he at last stated the happiness of man to lye in thâ— seâ—enity of the mind and beinâ— to dye he prolonged his life bâ— many applications for three days that he might live to pay hâ—â— dâ—â—votion to the great goddess anâ— depart upon her solemnity Yeâ— when he and Epicurus loathing the absurd notions men had by poetry c. Entertained of the heathen Gods for they with Dyonisius Diagoras Theodorus and others then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheists got that name rather by jeering the ridiculous Polutheism of those times than by denying that Religion which is supported by the consent of all times set their Philosophical wits on work to salve the appearances of nature without the true God by asserting the beginning of the world from a lucky confluâ—nce of infinite little particles called Atomes and that so confidently that Lucretius who put those Atomes into the best order and â—â—nâ—est poem of any I know in hiâ— shrew'd book de natur a rerum but be it remembred that that great and witty Epicurean lived and dyed a mad man and I think with Mirandula there is no Aheist in the world in his wits Geâ—eh Chron. l. 2. Pet. Crinit de Poetiâ— latinis l. 2. c. 19. affirms Epicuâ—rus to be the first Gyant that tollere contrà est oculos ausus thaâ— dâ—rst encounter and did overthrow that notion of the Gods that had for so many years oppâ—â—ssed aâ—d kept under the free tâ—oughts of men Yet Catta in Cic. dâ—â—â—t deorum l. 1. c. 86. report that they were so far from gaininâ— their beloved ease pleasure thâ— carnal security of the beast whicâ— perishethâ— that never was a School bâ—y more afraid of a râ—d than onâ— of them Epicurus by name was oâ— the thoughts of a God and Deatâ— â—â—c quenquam vidi they are Câ—ttaâ—â—ords â—ords â—ui magis ea quae tiâ—enâ—â—â—sse â—egaret timeret mortâ—â— diâ— deos So hard it is saith Masteâ— Sâ—illing fleet upon these words eâ—â—cellently as he doth in all his diâ—â—courseâ— whose life God long prâ—â—serve for the good and service of his Church for an Epicurean even after he hath prostituted his conscience to silence it but whatever there be in the air there is an elastical power in the conscience that will bear its self up notwithstanding the weight that is laid upon it Yea Epicurus his followers confess that it is to no purpose to endeavour the â—ooting out wholly of the beleif of â— deity out of the World because of the unanimous coâ—sent of the World in it and there he admits â—his as a principle quod in omniâ—â— animis deorum notionem imâ—resset ipsa Natura that Nature â—ts self had stamped an Idea upon â—hâ— minds of men and that upâ—n this ground cum enim non inâ—tituto aliquo aut more aut lege â—it opino constituta manet atqueâ—na omnium consensio intelligi â—ecesse est Deos esse quoniam insitas eorumâ— vel potuis in nataâ— cogitationes habemus de quo auâ—em omnium natura consentit id verum esse necesse est i. e. Theâ— are an Epicâ—reans own words Since the belief of a deity neitheâ— rose from Custome nor was enacted by Law yet is unanimously assented to by all mankind iâ— necessarily followeth that there must be a deity because the Ideâ— of it is so natural to us that thougâ— it be very troublesome to manâ— men yet could it be laid aside bâ— none as it might if there had beâ— no God For as the stoicks urgâ— very well if there were no Goâ— considering the wishes of somâ— and the abilities of others 〈◊〉 overthrow such a false notioâ— non tam stabilis opinio permanerâ— nec confirmaretur diuturnitaâ— temporis nec una cum seculis aet aâ—â—buâ—que hominum inveterare potuissâ—â—â—â—e Nat. deor l. 2. vid. Gassâ—â— Tom. 2. l. 3. 17. Although Protagoras
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
Divinity of the Argument and thâ— Majesty and Authority of thâ— Writing did exceedingly exceâ— all the Eloquence of Humanâ— Writings My Body trembled mâ— Mind was astonished and was sâ— affected all that day that I kneâ— not where and what I was Thâ— wast mindful of me O my God aâ—â—cording to the multitude of tâ—â— Mercies and calledst home thy lost Sheep into thy Fold And as Iustin Martyr of old so he of late professed that the power of godliness in a plain simple Christian wrought so upon him that he could not but take up a strict and a serious Life The Earl of Leicester in Queen Elizabeths days though allowing himself in some things very inconsistent with Religion came at â—ast to this Resolution that Man differed not from Beasts so much â—n Reason as in Religion and that Religion was the highest Reason nothing being more Rational than â—or the supream Truth to be beâ—ieved the highest good to be emâ—raced the first Cause and Almighty Maker of all things to be â—wned and feared and for those who were made by God and live â—holly upon him to improve al for â—im live wholly to him Agreeâ—ble to the Apostle give up your Souls and Bodies unto him whieh is your reasonable Service Galeacius Caracciolus Marquesâ— of Vico a Noble Personage of â— great estate powerful Relationsâ— both in the Emperoursâ— and in the Popes Court the latter of which waâ— his near Relation notwithstanding the greaâ— Overtures of his Master Pathetick letteâ— of his Uncle bitteâ— Cryes and Tears of hiâ— Parents his Wife and Childreâ— the loss both of his Honouâ— and Estate forsook his Country and all that was dear to him tâ— come to Geneva and embraceâ— reproached despised and perseâ—cuted truth with Moses to whoâ— he is compared choosing â—ather â— suffer afflictiâ—n with the people 〈◊〉 God than to enjoy the pleasurâ— of sin for a sâ—asâ—n esteeming thâ— reproach of Christ greater riches than the treasures of the world because he had a respect to the recompence of reward And endured as seeing him who is invisibe where he used to say that he would not look upon himself as worthy to see the Face of God if he prefered not one hours communion with Christ before all the riches and pleasures of the world Saith a great man speaking of this Marquess Non celandum est hominem primariâ familiâ natum honore opibus florentem nobilissimâ castissimâ â—uxore numerosa prole domestica quiete concordia totoque vitae statu beatum ultro ut in Christi Castra migraret patria cessisse â—ditionem fertilem amâ—nam lautum patrimonium commodaâ— non minus quam voluptuosam habitationem neglexisse splendorem domesticum patre conjuge liberis cognatis ex affinibus sese privasse c. Galen who should have been mentioned before in his excellent book de usu partium which Gassendus supposeth he writ with a kind of enthusiasm upon him adeo totum opus videtur conscriptum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so that to use the words of a learned man all those seventeen books of his upon that subject are a kind of 119â— Psalm in Phylosophy or a perpetual Hymn upon the praise of the great Creator a just commentary upon those words of the Psalmistâ— Psal. 139. 14. I am fearfully anâ— wonderfully made marvellous arâ— thy works and that my Soul knoweth right well I say Galen observing the beautiful and useful contexture oâ— mans body which Lactantius calls Commentum Mirabile could not choose but break out into the praise of him that made it handling this argument for the Divine providence wisdom in ordering the several parts of animals and adapting them to their several uses against Epicurus then with as much zeal exactness as any Christian can do now against Atheists So that that whole book contains in it a most full and pregnant Demonstration of a deity which every man carryeth about him in the â—rame of his body on which acâ—ount men need not goe out of â—hemselves to find proof of a deity â—hether they consider their minds â—r their bodys those Domesticos â—stes of which all men that have â—â—nsidered them have said as Heraclitus said in another case etiam hû dii sunt This instance makes good aâ— learned mans observation that however men may for a time offer violence to their reason and conscience subduing their understanding to their wills and appetites yet when these facultieâ— get but a little Liberty to examine themselves or view the world or are alarumed with Thunder Earthâ—quake or violent sickness theâ— feel a sense of a deity broughâ— back upon them with greateâ— force and power than before theâ— shook it off with These and somâ— other considerations of this natuâ—â— wrought upon Funcius the learneâ— Chronologer that reflecting upoâ— his deserting the calling of a Dâ—â—vine to advance to the honour 〈◊〉 a Privi-counsellor he left thâ— warning to posterity Disce mei exemplo mandato mâ— nere fungi fuge ceu pestem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which you may understand by the admonition Iustus Ionas Son of a Divine of that name bequeathed next year to all that came after him Quid juvat innâ—meros scire atque evolvere casus si facienda fugis si fugienda facis 9. Sir Philip Sidney a Subject indeed of England but they say chosen King of Poland whom the Queen of England called her Philip the Prince of Orange his Master whose friendship the Lord Brooks was so proud of that he would have it to be part of his Epitaph here lyeth Sir Philip Sidâ—eys friend whose death was laâ—ented in verse by the then â—ings of France and Scotland and â—he two Universities of England â—epented so much at his death of â—hat innocent vanity of his life his â—rcadia that to prevent the unlawful kindling of heats in others he would have committed it to the flames himself and left this farewel among his friends Love my memory cherish my friends their faith to me may assure you that they are honest but above all govern your will and affections by the will and word of your Creator in me behold the end of this world and all its vanities 10. The late famous Frencâ— Philosopher De Cartes who shoulâ— have been thought on sooner though no Atheist because sâ— zealously asserting the existencâ— of God and the immortality oâ— the Soul yet because he is mucâ— in vogue with men Atheisticall disposed as if his Hypotheâ—â—â— ascribing so much to the power oâ— matter served theirs that thinâ— there is nothing left to do for thâ— providence of a God and as he thought he could clear up the account of the worlds beginning without a God is a great evidence of the power of Religion when after his long discourse of the power and notion of matter this great improver and discoverer of the Mechanical power of matter doth ingeniously confess the necessity not only of Gods giving motion in
doing good That person in dying hour shall wish hiâ—self not man that hath not been a good Châ—â—stian Sir Spencer Compton Brother to â—he Right Honourable the Earl of Northampton calling to him such Reverend persons as Bishop Morâ—ey and Doctor Earles when he was on his death-bed at Bruges he â—aised himself upon his pillow â—nd held out his arms as if he were to embrace one saying O my â—esus Intimating the comforts â—hat then flowed in from the holy â—esus into his Soul After which â—oly ecstasie composing himself â—o a calm and serious discourse â—e said to the standers by O be â—ood O keep close to the principles â—f Christian Religion for that â—ill bring peace at the lâ—st Edward Peito Esqire â—fter he had told his â—hysitians that God had â—ent him his Summons it â—as his expression thaâ— al the sins of his former life did even kick him in the face and that if we do well now he saw the evil attendiug well-doing was short but thâ— good eternal If we do ill thâ— pleasures of doing ill pass away and the pain remaineth his chieâ— charge about his children beinâ— that they should have a Religioâ—â— Education that they might havâ— God for their portion as well 〈◊〉 his Estate An Excellent person haviâ—â— writ exquisitely for Christian Râ—â—ligion hath this discourse of tâ—â— Nature of it viz. Doth now thâ— conquest of Passions forgiving 〈◊〉 Injuries doing Good Self-deniâ—â— Humility Patience under crosse which are the real expressions 〈◊〉 Piety speak nothing more Noâ—â— and Generous then a luxurioâ—â— malicious proud and impatiâ—â— Spirit Is there nothing more bâ—â— coming and agreeable to the Soâ— of man in exemplary Piety and a holy well-ordered conversation then in the lightness and vanity not to â—ay rudeness and debauâ—hery of those whom the World accounts the greatest Gallants Is there nothing more graceful and pleasing in the sweetness â—â—andour and ingenuity of a truly Christian temper and disposition â—hen in the revengeful implacable Spirit of such whose Honour lives â—nd is fed by the blood of their â—nemies Is it not more truly hoâ—ourable and glorious to serve â—hat God who commandeth the World then to be a slave to those â—assions and Lusts which put men â—pon contiuual hard service and â—orment them for it when they â—ave done it Were there noâ—hing else to commend Religion â—o the minds of men besides that â—ranquillity and calmness of Spirit â—hat serene and peaceable temper which follows a good Conscience wheresoever it dwells it were enough to make men welcome that guest which brings such good entertainment with it Whereas the amazements horrours and anxieties of mind which at one time or other haunt such who prostitute their Consciences to a violation of the Laws of God anâ— the Rules of rectified Reason maâ— be enough to perswade any rational person that Impiety is thâ— greatest folly and Irreligion madâ—ness Sir Thomas Smith after he haâ— many years served Queen Elizâ—beth as Secretary of State anâ— done many good services to thâ— Kingdom particularly to the seâ—ling of the Corn-rate for the Uâ—â—â—versities disâ—harged all affairs aâ— attendants a quarter of a year bâ—â—fore he dyed sent to his singulâ— good Friends the Bishops of Wiâ—chester and Worc. intreating them to draw him out of the word of God the plainest and exactest way 〈◊〉 making his peace with God and living godly in this present world â—dding that it was great pitty men knew not to what end they were born into this world until they were ready to go out of 〈◊〉 My Lord Bacon would say towards the â—â—tter end of his life â—hat a little smattering â—â— Philosophy would â—â—ad a man to Atheism â—â—t a through insight â—â—to it will lead a man â—â—ck again to a first â—â—use and that the first â—â—inciple of right reaâ—â—n is Religion in reference to which it was the wisest way to live strictly and severely for iâ— the opinion of another world be not true yet the â—weetâ—st life in this world is Piety Vertue and Honesty If it be there are none so miserable as the loose the carnal and profane Persons who lived a dishonourable and a basâ— life in this world and were likâ— to fall to a most wofull state in thâ— next Prince Henry's lâ—â— words O Christ thâ— art my Redeemer anâ— I know that thou hâ—â— redeemed me I whoâ— depend upon thy Pâ—â—â—vidence and Mercâ—â— From the very bottâ—â— of my Heart I comme my Soul into thy haâ—â— A Person of Quaâ— waitiâ—g on the Prince in his sickness who had been his constant Companion at Tennis and asking â—im how he did was answered â—h Tom I in vain wish for that time I last with thee and others in â—ain Recrâ—ation Now my Soul be glad for at â—l the parts of this Prison the â—ord hath set his aid to loose â—â—ee Head Feet Milt and Liver â—re failing Arise therefore and â—ake off thy Fetters mount from â—â—y Body and go thy way The Earl of Arundel â—â—ing on his Deathâ—â—d said My flesh and 〈◊〉 heart faileth and 〈◊〉 Ghostly Father adâ—â—d the next words â—â—atâ— God was the strength of his â—â—rt and his portion for ever 〈◊〉 would never fail him He anâ—â—ering â—ll the world â—ath failed◠〈◊〉 will â—ever failuâ—e Master Seldon who had comprehended all the learning and knowledge that is either among the Jews Heathens nor Christians suspected by many of too little a regard to Religion one afterâ—noon before he dyeâ— sent for Bishop Vsher and Doctor Langbarâ—â— and discoursed to theâ— to this purpose Tâ—â—â— he had surveyed moâ—â— part of the Learnâ—â—â— that was among the 〈◊〉 of Men that he 〈◊〉 his Study full oâ— Booâ— and Papers of most subjects in 〈◊〉 World yet that at that time â— could not recollect any passaâ—â— oâ—â— of those infinite Books aâ—â— Manuscripts he was Master wherein he could rest his Soâ—â— save of the holy Scriptures wherein the most remarkable passage that lay most upon his Spirit was Tit. 2. 11 12 13 14 15. For the Grace of God that bringeth salvation hath appeared to all men teaching us that deâ—â—ing ungodliness and worldly lust â—e should live soberly and righteâ—â—sly and godly in this present â—orld looking for that blessed â—â—pe and glorious appearing of the â—reat God and our Saviour Iesus â—hrist who gave himself for us â—â—at he might redeem us from all â—â—iquity and purifie unto himself â—peculiar People zealous of good â—orks these things speak and â—xhort and rebuke with all Authoâ—â—ty Sir Thomas Coventry once hearâ—â—g some Gallants jesting with â—eligion said that there was no â—reater argument of a foolish and â—â—considerate person than profanely to droll at Religion It 's a sign he hath no regard of himself and that he is not touched with a sense of his own interest who playeth with life and death and makes nothing of his Soul To examine severely and debate seriously the principles of Religion is a thing worthy of a wise man