one Day upon which he ordered this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eat drink Playâ— c. All is not worth this his Statue being drawn â—illiping the World Phul. in Herodotus his Euterpâ— hearing that the Oracle should pronounce against him that he should live but six years and dye the seaventh the King hearing this commanded that certain Lamps should be made for the Night time which he intended to spend in Jovialty whilest other â—lept that so he might delude the Oracle and live twice the lonâ—ger by taking so much more noâ—tice of his Day but when he wâ—â— called to Dye Oh said he if â— had thought I had thus dyeâ— I had not so lived 3. Senacherib going forth with his Army against Egypt it came to pass one Night that a plague of mice came upon him and disarmed his souldiers by devouring their harnesse of leather in memory whereof there was erected a statue like this Prince in stone holding a mouse in his hand with this inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. who ere beholdeth me let him learn to be religious How Nebuchadnezzar was taken down from the pride of a great King to the despicable condition of a poor Beast till he â—ift up his eyes unto Heaven and his understanding returned unto â—im and he blessed the most high and praised and honoured him â—hat liveth for ever whose dominion is an everlasting dominion and his Kingdom is from everlasting to everlasting â—hat is till he acknowledged the most high to have ruled in the Kingdoms of men is worthy all mens most serious consideration as it is set down in Dan. 4. compared with the fragments of Berosus in Iosephus 1. Affricanus Eusebius Scaliger and Rabbaâ— As is the sad instance of Belshazzar the last Assyrian Monarch being greatly troubled his countenance changed in him his Lordâ— astonied his thoughts perplexed so that the joynts of his loyns wenâ— loosed and his knees smote onâ— against another amidst the mosâ— Joviall entertainments of his mosâ— solemn Feastivals called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the Caldee decree upon the wall Mene Tekel Perez God hath numbred thâ— Kingdom and finished it thou art weighed in the ballancâ— and found wanting thy Kingdoâ— is divided and given to the Mâ—â—des and Persians In the samâ— night was Belshazzar King of the Chaldeans slain Dan. 5. compared with Scaligers notes upon the Greek fragments 4. Cyrus the Persian left this â—emento behind him to all mankind Plutarch Paral 703 â—edti Par. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whosoever thou art man and whencesoever thou comest for I know â—hou wilt come to the same condition that I am in I am Cyrus â—ho brought the Empire to the â—ersian do not I beâ—eech thee enâ—ie me this little peice of ground â—hich covereth my Body 5. Alexander the Founder of â—he Grecian Monarchy though â—e allowed himself all the excesâ—es that a man was capable of â—pon an imagination that he was God yet after he had had expeâ—â—ence of all things in the World â—â—d his Master Aristotle had by his command studied the ground and bottome of all things in Nature Plutarch and Curtius both testifie of him that in his latter dayes he called the Gymnosophists to resolve him whether the dead or the living were most How a man might become a God How a man might live sâ—â— as to dye well And at last waâ— so possessed with the sence of Reâ—ligion as to lye under so much trouble and disturbance of Spiâ—rit as to look upon every littlâ— matter as portentous and ominouâ— and to fill his Palace with Sacriâ—ficers Expiators and Diviner◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. So dreadfâ—â— a thing saith Plutarchâ— is unbeleif and contempâ— of the Gods which sooner oâ— later filleth all mens minds as 〈◊〉 did Alexanders who thereby aâ—â—knowledged one greater then hiâ—â—self with fears and terrors 6. Iulius Caesar conquered the Roman Empire but not his own Conscience which troubled him with dreams and terrified him with visions putting him upon Sacrificing divining and consulting all sorts of Priests and Augures though he found comâ—â—â—g from none insomuch that a â—â—â—le before he died he was as â—â—artless as the ominous Sacrifice 〈◊〉 that he offered professing to â—â—s friends that since he had made 〈◊〉 end of the Wars abroad he â—â—d no peace at home for having â—â—spised as well all the Gods particularly in his expedition â—â—inst Iuba as all men although 〈◊〉 Religious â—â—â—s were not 〈◊〉 great as his â—â—â—the rer Bruâ—â—â—â— in whose 〈◊〉 Caesars blood cried so 〈◊〉 that he could not sleep for the noise he thought he hâ—ard at his doors and an apparition he thought he saw in his chamber which told him it was his evil Genius which he should see at Philippi where he no sooner saw it than in the Career of his Victory he drooped retired to fall upon his own sword that he mighâ— not fall by the Enemies as in oâ—â— own Chronicles the young chiâ—â—dren of Edward the fourth whoâ— he is reported to have murthereâ— troubled Richard the third ovâ—â— night more then Henry the â—â—venths Army did the next daâ— for he started ever and anon in hâ—â— sleep Crying out take away theâ—â— Children from me Religion câ—â— torment those whom it cannot â—â— claim 7. It were worth our while 〈◊〉 consider why so wise and greâ—â— a Prince as Philip of Macedon 〈◊〉 one every morning to call upâ—â— him to remember that he was a man why he was so afraid to be charmed with the sweets of life as to be roused every day from sleep with the news of death and why so puissant an Emperour as Saladine would have these words proclaimed to his Army and communicated to posterity viz. Great â—â—ladine Magnificent Conqueror 〈◊〉 Asâ—a and Monarch of the whole â—ast carries away nothing with â—im to the grave for fruit of his â—ictories but onely a shirt which â—overeth the mould of his body â—nd even this rag of linnen too â—ortune giveth him onely to give â—he worms Fui nihil amplius â— have been and that is all To see the Emperour Adrianâ—elebrating â—elebrating his own Funerals and â—â—rrying before him his Coffin in â—riumph when he lived and â—hen he was a dying to hear him â—y animula vagula blandula c. Ah poor Soul whither wilt thou goe is an Argument to all sobeâ— men that though Riches Honour and Pleasures possess the imagination yet Religion dwells in ouâ—â—â—ason those things staying with us only during the age of phansie and this lasting during the timâ— of our being a consideration thaâ— may bring all men of Guevaâ—â— mind that the mâ—â—â— Courtly and pleâ—â—sant lives are puâ—â—lick Pennances aâ—â— that a serious life is the only pleâ—â—sure 8. Nero having run up aâ—â— down to all the pleasures in tâ—â— world to divert and suppress aâ—â— thoughts of the deity found impossible the apprehensions God in the midst of Theaters feaâ—â— and sports stinging his
for the propagation of it than live up to it and to shew they had no design in different Countries times interests professions Languages and abilities die for it 7. Of the wisdom of being serious and religious considering there is no inconvenience in being so nay to be sober temperate just loving humble faithful which is to be religious c. are things that carry along with them a great deal of convenience in this world and a great necessity of being so if here be as no man is sure there is not another world I say upon serious considerations of this the like nature our noble Lord looking through and beyond all that is in this world and of all that makes up this frame and scene of things finding nothing likely to stay with him during his everlasting state but grace virtue true goodness came up to these noble thoughts which as true goodness is communicative he thought the great interest of a Careless world to know ponder the rather because all men arrive at these sentiments at last why will they not brace them at first Ah why will any rational man live in those things wherein no rational man dares dye if irreligious courses be bad why do you why doth any ingenious person rashly enter upon them If good why do all men sooner or later soberly renounce them What is the reason that men of understanding buy repentance so dear when there is not a man who doth not in his latter yeares sadly reflect upon those things which in his younger dayes he so much pleased himself in No other can be imagined than this that we embrace evil courses and neglect good by fancy opinion and lust the worst judges of things for many yeares the first whereof we loath and the second we love at last by experience the best and but that sin is folly and doth infatuate as well as defile would any thing indued with reason make that matter of pleasure which every body for these 6000 years hath upon tryal the best ground of knowledge found matter of grief or that a matter of scorn which all the world hath experirienced the only matter of comfort It s sad that after Eusebius his learned demonstrations Iustin Martyrs stout and successeful Apologies Tertullians pressing and close Discourses Clemens Alexandrinus his various Learning his Scholar Origens sweet and powerful reasonings Minutius and Arnobius nervous 〈◊〉 acuté Tractates Lactantius that Christian Cicero's flowing arguments the School-mens convincing reasons besides the satisfactory and useful labours of Ludovicus Vives the Lord Du Plessis Grotius Amyrald Ficinus Stilling fleet c. of the reasonableness of religion any should hazzard their reason interest so far as to make tryal whether is better a religious or an irreligious life but it is much sadder that after a tryal of so many thousand years as have been since the Creation and every man that had the use of his reason either while he lived in the world or when he departed from the world leaving behind him this testimony that nothing repented him but the evil he had committed and nothing pleased him but the good he had done Of the thousands whose death we have seen or heard what one person though never so much besotted ever recommended a debauched life to those that stood about him ready to gather his last breath as desireable nay earnestly as they loved him or themselves by his own sad example warned them not from it as mischievous What one man in the world repented of a good life yea with teares for his own miscarriages did not with all the arguments imaginable exhort to it I say it is much sadder that after the experience of all men that went before us any man should be able so far to suppress his reason as to fall into that snare and pit of licenciousness that all men before him warn him of What advantage have we of living after others and observing in their History that however they lived they died piously if we become Histories our selves and gâ—ve others occasion to say the same things of us that we did of our fore fathers all the miscarriages in Arts and Sciences in War peace in Laws and Government found by experience inconvenient we have cast off retaining only those of life and manners What is more an argument against or for any thing than experience And what experience can be in this world more than that of mens whole lives And what declaration can there be more solemn than that of dying men Soules even almost separate just freeing themselves from the burden of the body and inlightned with the approaches of God An holy desire of a religious death is not the pang the humor the fancy the fear of some men but the serious wish of all many having lived wickedly very few in their senses died so Sect. 1. § 1. For upon this occasion having recollected the ends of most men of whom either the Scripture of prophane History hath made mention I find besides the many Scripture instances as 1. of Adams being ashamed and affrighted with the guilt of sin Gen. 3. 4 5. as soon as he had injoyed the pleasure of it and leaving to his posterity besides seven rules of a serious religion this caution as the Iews report it that no man would sin if he saw from the beginning to the end of things 2. Cain who though he is said by the Talmudist Ruzzia to challenge his brother to the field upon this assertion that there was no other world and no everlasting reward to those that did well or punishment to them that did ill yet overcoming his brother he was overcome of that great truth of an everlasting state owned by him for fear of which he trembled being as the most jolly sinners are all his life time in bondage for fear of death He that stabbed half the worldâ— at a blow could not command the dictates of conscience which make them who are without Law a Law to themselves so far as to kill the Worm that shall never die 3. Lamech had no sooner committed the sin of Cain whether upon Cain's own person or upon some other cannot and need not be decided but he lived all his dayes under the fear of his punishment for Gen. 4. 23 24. Lamech said to his Wives when in all probability there were none he needed to fear but them and God Adah and Zillah hear my voice ye Wives of Lamech hearken to my speech for I have slain a man to my wounding and a young man to my hurt if Cain shall be avenged seven fold truly Lamech shall be avenged seveny times seavenfold Insomuch that men convinced by these instances of the power of a natural conscience began then as it followeth in the text to call on the Name of the Lord verse 36. So I understand the word with Iosephus Archaio the best Antiquary in this case R. Eliezer in Maase-Beresithe c. 22.
other knowing parts of the world to be acquainted with all the Learning and Laws then in being conveighed by a genuine Cabbala and tradition from the Founders of mankind among other useful considerations that they had at the close of their lives when as Ar aeus affirmeth in Hie ronâ— Mercurialis his Variae lectiones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Those that are sick at heart have their senses more quick their thoughts more free their minds more enlightned their hearts more pure their reason better settled their imaginations more divine these were most remarkable 1. Anaxiâ—anders saying on his death bed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that infinity he found after much study was the beginnâ—ng of all things and thence concluding it must be the end wishing when he had studied the Sphere much that he might dwell in it and comforting himself when he saw time passing away on the Dyall he made for he was thought the first inventor of Dialls that he was born for eternity 2. his Scholar Anaximenes being asked how he could study confin'd to a Prison and expecting death answered that his soul was not confined having as large a walk as the heavens he studied nor frighted having as great a hope as immortality which he looked for 3. His hearer Anaxagoras as I have it from simplic his comment upon Aristotle Cicero's Tuscalanâ— 1. Et Nat. Deor. who firsâ— to use Aristotles words l. 8◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observed thaâ— there was an eternal mind movinâ— the material world whence hâ— himself was called Mind being seriously expostulated with for retyring as he did a little before his death and neglecting the care of his Country rejoyed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I have now the greatest care of all of my Country pointing at Heaven of which he said to one that was sorry he must dye in a forraign Country you may go from any place to Heaven and being demanded when he was dying what he was born for he answered to contemplate the Sun the Moon and Heaven while I live and to dwell â—here when I am dead at the thoughts of which he was so raised that when he was informed in one hour â—hat he himself was condemned â—nd his â—on dead he said no more him 1. That Nature had conâ—emned his judges 2. And that 〈◊〉 knew when he begot his son that he had begotten one that should dye And when he was to dye he required of the Citizens who desired to know what he would have them do for him that the boyes should play every year on the day of his death 4. The Droll great actor Aristippus who for his flattery luxury was called the Kings dog being asked before his death what waâ— the difference between a Philosopher and another man answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. though ther were no Laws we should live aâ— we do and another timâ— he said it was a brave thing to use no pleasures at all but to overcome them as when in a discourse about Socrates his way oâ— dying he said that that man dyeâ— as he desired and that it woulâ— never be well in the world untiâ—â—oys learned those things whicâ— they were to use when men anâ— men learned those things which they were to practise when happy in the attainment of the end of good men which he said was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. if I understand him right though with the help of Cicero's translation Tusc. quaest l. 1. A sweet motion towards an immutable fruition Nay mad Theod. himself whâ— writ no contemptible books if we may believe the above cited Author against the gods and a while believed himself a God yet at last comes to this conclusion viz. That the end of good men was joy of bad men sorrow the first the effect of prudence and the other of folly And that most solid man Euclid of Megara who reduced Phylosoâ—hy from loose discourses to â—lose and cohaerent reasonings â—itched after much enquiry upâ—n this conclusion which is to be â—een in Tully Arcad. Quest. l. 2. That there was but one good which some called Prudence others Mind others â—od see Ramus his Pref. to Schol. Mathâ— G. Neander Geog. p. 1. Blanâ— Disert de Nat. Math. Saâ—il Lect. 1. Eucl. Not to mention a discourse to the same purpose which may be seen at large in his contemporary Cebes to whom of thâ— Socratiques I shall adde onely Menedemus who being told on hiâ— death bed that he was a happâ— man that attained to what hâ— design'd answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he was happiâ— who desired not more than he oughâ— which puts me in mind of an oâ—servation much to our purposâ—â— which those which will hardâ—â— beleive should seriously consideâ— gathered by Dr. M. Casâ—ab Enâ— p. 60. out of the Author of tâ—â— History of the Counsel of Treâ—â— Solenne in Confinio mortir positis â— humanas ex ignota quadam supâ—â— naturali causâ fastidere that it is an usual thing for men however ensnared in the world all their lives at their deaths to loath the things of it from an unknown and supernatural cause meaning no doubt depth of prudence and height of religion 10. The founder of the Academy Plato who was surnamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the accutest and smoothest writer of his time himself Quint. inst orat l. 10. c. 1. yet when sick was more taken with this plain verse of Epicharmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Gods alwayes were and alwayes will be their being never beginning and never ceasing than with all his own composition of all which he â—poke of none with â—ver after thâ—â— he could not get 〈…〉 â—hoâ—ght that he should 〈…〉 a beast and wa◠〈…〉 â—e should have 〈…〉 longer to live a man 〈◊〉 of his mind wherefore Crate◠〈◊〉 away all his estate that he 〈…〉 Philosopher and make 〈…〉 use of his life which 〈◊〉 said was no other than a contemplation of death And Crantoâ— gaâ—e himself so much to the stuâ—dyâ— of good and evil with theiâ— coâ—sequence that his book of thaâ— subiect bequeathed by him tâ— poâ—â—erity is by Cicero and Panaetiâ—usâ— Master or Friend to Tuberoâ—â—â—lled â—â—â—lled non magnus at aureolus 〈◊〉 â—ui ad verbum ediscendus Aâ—â—â—e reading of which Carneade who disputed many years againâ—â— the motion of good and evil and Cheâ—ilaus who proteâ—ted hâ— knew for many yeares nothinâ— that was good but what wâ—â— pleasant and nothing that was evil but what was unpleasant both durst not die sober without a great draught of Wine because they said no voluptuous man could goe in his wits to an invisible state And to mention no more Platonists â—ion a Cynech indeed rather than an Academick â—aid that the torments of evil men in the other life were greater than any man imagined in â—his and though he had defied â—he Gods a while deriding â—heir worshippers and never â—ouchsafing to look into their
to their Fathers they are gathered to a future state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Procopius interprets that phrase Mundum Animarum the World of Soules as the Iews 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay where Religion hath been much corrupted people have been affraid to speak or doe any unhansom thing near the dead before they were buried because they thought their Souls fluttred about the bodies till they were laid in their graves and would tell all they saw or heard as soon as they came into the invisible state Bar. Nachomi in Beresheth Rabb c. 22. Talm. sandedrin c. 4. misdrain de anim Nadab Abihu Naboth Homerâ— Il. A late learned man of our own observing a new notion of Sheâ— in Maimonides D. Dub. lâ— 2. of which he saith we had haâ— a greater account if learning haâ— not lost 12000. excellent Jewiâ— books at Cremona and otheâ— parts of Italy hath this remarâ—â—able passage out of R. Sam. Ebâ—â— Tibbor an old man dying said 〈◊〉 those about him that he had beâ—â— asleep all his life and that he wâ—â— now awake and there was 〈◊〉 sloath ease and folly but in thâ— world whose words the Authâ—â— concludeth in these words ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. but â— you throughly weigh these thing and what did he see when awaked even an eternal state of which Hippocrates saith Dediâ—eta that which the common people think is born comes only out of the invisible state 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they are his words and what they think is dead goeth only into that state whence they came 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the eternal circle of things returning to one as they came from one as Musaeus writes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pythagoras and the Rota in aeternum â—ircum-voluta in R. Ionas his Porta poenit fol. 42. Nay that great man among the Heathens whom Hierocles makes a paralel to Christ among the Christians Apollonius Tyaneus perswaded Valerian in a letter to him to be seen in Cujacius his pretended latine version that the dead were not to be lamented for they exchanged not company but place Plato calleth death somewhere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by going to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first being whom he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God to be feared by all Clemens Strom. 3. p. 433. brings in an old man out of Pindar giving this reason of his cheerful death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c happy is he who having seen the common course of this upper world goeth into the lowerâ— where he may understand the enâ— of Life and see the beginning oâ— it Another sick man is mentioneâ— by Salmasius somewhere whâ— could not quietly dye till he unâ—derstood what the meaning wâ—â— of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Homer Dâ—â—mus porta Lethi the house anâ— gate of Hell in Lucretius Virgâ— and Ennius and that some knowâ—ing men of that time being bâ— answered him that he could noâ— know it because he had not puâ—â—ged his Soul this being one of thâ— misteries that were not to be uâ—â—derstood by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that had not made it their business to purge their Souls vid. Casaub. excerp ex codice Caesar the pure among the Jews and Greeks understanding the two everlasting Seats of the Vertuous and the Vitious R. Eliaz in Pirk. c. 3. Gaulman not ad vit mosis the one North and the other South where the Souls of good men after three tryals being freed from all their bonds leap for joy and are carried on high Diodorus Siculus placeth the judgement of the unjust and the enjoyment of the just in the invisible state whereof Rabban Iochanan Ben. Saccai in Gemar Berachoth fol. 27. 2. as he was a dying said he had before his eyes two ways the one leading to Paradise and the other to Hell the last of which places is represented by all the world as full of tortures furies called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plut. de defect Orac. See the same notions in the Talmud or heap of disputations like those of our School-men upon the Jewish Law Tract Rosh Hashannah c. 1. fol. 16. p. 2. See Maymon well skilled in both Talmuds in cap. 10. Sanderim See R. Abdias Spharnus the great Physitian in or Hashem p. 91. Nobly describing the bliss of good men after death The book of Moses his life fol. 23â— p. 2. brings in God encouraging Moses to dye by the same description of Heaven and the everlasting happiness of good men in it thaâ— Pindar hath in the 2. Ode of hiâ— Olympiads concerning the blessed and that is the same with Sainâ— Iohn Revel 21. 21. 25 7. ult 21â— And Moses chiding his Soul foâ— its delay in going into the Societâ— of Cherubims and Seraphims uâ—â—der the throne of the Divine Mâ—â—jesty of which Ioseph Ben Perat R. Mekir in Aukath Rochel R. Ephodi in D. Dub. c. 70. R. Shem. Tobh Eben Esdra R. D. kimchi that King of Gram deadly enemy of Christianity in Psal. 110. R sal Ben. Gabirol the famous Jewish Poet in Kether Malcuth whose words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the seating of just Souls under the throne of glory in the bundle of life with a state of perfection is the futurum aevum the future state into which R. Ionah ben Levi in his Tikune Sockar fol. 63. Col. 1. et 2. affirmeth that most of the Rabbies said they were to go when dying as do most of the Talmudists as we may find in Constant L. Emperour who made a key to them yea and Mahomet himself in his Alcoran that Oglio Iudaisme Groecism and Neorianism surat 2. ver 22. as in his Dialogue with Sinan discourseth of a blessed state of good men begun in the inward pleasures of good men here and perfected in their everlasting pleasures hereafter It is a great argument to all men to live as if they believed a future state that these men who had so little knowledge of it by reason of their corrupt reason as to describe it foolishly yet had so much knowledge of it by natural reason as to own it and that so far as to believe thaâ— all the poetical descriptions of Paradise and Elizium in the Hebrew and Arabian Authors in the Greek and Latine Poets are Allegories of a more Spiritual state and so the Persian Ali and his faction understands Mahomet and divine Platâ— in many places understands the Hellenists expressing in Phaedro the feast of the Soul in contemplating the first and real being as divinely as the Jews do the happiness of it in the beholding the Shecinah or the light of the countenance of the King of life or the Christians in the beatifick vision and concluding that all good men have a share in that as confidently as the Jews affirm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that every Israelite hath a part in the world to come all men with Socrates
expect a future judgment the good for a happy sentence the unjust the Insancibles the encorrigible for an unhappy one to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to unjust men everlasting monuments and examples that Common sentence of the Rabbines being the common sence of mankind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— there is no place after death for repentance so much there was of the sense of Religion upon these men otherwise ignorant enough that a learned Arabian when dying considering the contradiction of the Practises of men in this worlâ— with the notion all me have of another World breath'd out his â—oul in this wish Sit anima mea cum Philosophis Be my soul with the Philosophers The same man being pleased much with the AEgyptian Hierogliphyck of the Soul which was a Pyramis and the correspondence thus As a Pyramis if it be turned about its Axis the Axis continuing still the same is Geometricallâ— transformed into a new soliâ— cone So mortality having gone it its rounds as it were iâ— this circle of time uâ—â—on the immoveable ceâ—â—ter of the soul shall become â— new Body and unite again In a discourse concerning thâ— resurrection had before Iuliâ—â— Caesar the Emperour at which 〈◊〉 Gamaliel was present Cleopatâ—â— the Queen asked R. Meir aâ—â— said we know that they that lye down shall live because it is written and they shall spring out of the City like the herb of the ground but when they stand up from the dead shall they rise up naked or cloathed he said unto her Valmechonier i. e. argumentum a minori ad Majus aut e contra from the Wheat the Wheat is buried naked and yet riseth up very well Clad how much more the just men who are buried in their Cloaths Caesar said to R. Gamaliel c. Talm. in sanded c. 11. fol. 90. 6. apud Greg. Nat. p. 128. I will conclude this part with a remarkable saying of an Arabicke Commentator upon the Turkish Alcoran he that desires to escape Hell fire and go to Paradise let him beleive in God and the day of judgement and doe to every man as he would be done by What saith the careless and debauched man to this doth he think to be without those thoughts that all mankind hath if he thinks he shall be possessed with them as men are when dying will it not be a torment to him that he thought not of them sooner and that he can only think of them then when it is too late Iâ— there greater torment in thâ— World then for a man on hiâ— death bed to be racked witâ— the consideration of his eternaâ— state and to reflect how often hâ— was told it would come to that and that all men sooner or latâ— have those thoughts how possâ—â—ble yea how easie it had been tâ— prevent them how seriousâ— God and men warned them 〈◊〉 them Good God! that men wâ—â—â— not embrace Religion when theâ— see they cannot avoid it thâ— men will not come under the yoke of it when all men doe so or else at last come uâ—der the torments of it what think you will you stifle religious reflections then as you doe now you cannot doe it because your fond imaginations and conceits your foolish hopes all that ill grounded peace within all your carnal mirths and recreations all your sensual delights and contentment which assisted in the diverting of these thoughts will fail you and you will be left alone to dwell with your pain and conscience Sect. 3. You see the wisest in all ages at their death when they were freest from design owning that Religion which they did not consider as they ought in their lives and they were too many and too wise to be imposed upon see the greatest doing the like though too great to be otherwise overâ— awed or frighted 1. Nimrod the founder of the Assâ—â—rian Monarchy who from his doâ—minion overbeasts whereof he waâ— a mighty Hunter advanâ—ced the first to a governâ—ment over men Abarâ—â—nel in par Noach acknowledgâ—ed in his later dayes Gods poweâ— over him as great as his over hâ—â— subjects wherefore he Institute the worship of the Sun and Staâ—â— the greatest instruments of Goâ— government and many are â—â— opinion that the Heâ— thens worshipped nâ— the creature but Gâ— appearing in them in â— verse wayes of admiâ—nistrations but the same Loâ— working all and in all and whâ— carried away by Spirits at his death as Annius in his Berosus relates the story he cried out Oh! one year moreâ— Oh one year more before I must goe into the place from whence I shall not return What you are born to doe doe while you live as who should say with Solomon whatever thine hand findeth thee to doe doe it with all thy might for there is no knowledge nor understanding in the grave whit her thou art going 2. Ninus the next from Nimrod save Belus the time place manner of whose death is uncertain hath this History in Colophonius in Phoenix in Atheneus his twelfth Book viz. Ninus the great Emperor who never saw the Stars nor desired it worshipped neither Sun Moon nor Stars never spoke to his people nor reckoned them strong in eating and drinking and skilfull in mingling wines yet when dead left this testimony among all men viz. Looking oâ— this Tombe hear where Ninus is whether thou art an Assyrian â— Mede or an Indian I speak to thee no frivolous or vain matters formerly I was Ninus and lived aâ— thou dost I am now no more thaâ— a piece of earth all the meat thaâ— I have like a glutton eaten all thâ— pleasures that I like a beast eâ—â— joyed all the handsome women that I so notoriously entertaineâ— all the riches and glory that Iâ— proudly possessed my self â— failed and when I went into thâ— invisible state I had neithâ—â— Gold nor Horse nor Charioâ— I that wore the rich Crown of fâ—â—ver am now poor dust Nay There is a tradition â— mong the Jews in the boâ—â— Maase Toral quoted by Munsâ—â—â— upon Genesis that Abraham being brought before Amraphel King of Assyria for burning his Father Terahs Idols though but three years old discoursed before the Tyrant concerning the Creator of Heaven and Earth Amâ—aphel proudly replyed â—hat it was he that made â—he Heaven and the â—ost of Heaven if so said Abraham â—ay thou to thy Sun that he should â—â—se in the West and set in the â—ast and I will believe thee Amâ—aphel being exasperated with the â—hilds boldness and discretion â—ommandeth that he should be â—ast into the fire out of which God â—elivering the child whence the â—ord is said to bring him from Vrâ—â— the Chaldees convinced the â—an so far as to make him worship â—od in the fire Sardanapalus that prodigy of â—â—faeminacy as wanton as Cicero observed his name is who as Iustin writes did nothing like a man but that he Died as he did yet had a Tomb at Anchialus which with Tarsus he built in
heart if 〈◊〉 slept on roses or down the deâ—â— men he had killed troubled hiâ— he scosfed at Religion and feared one while he despised sacred things and at another time they made him tremble with horror in vain seeking all ways imaginable for expiation his Soul being torn with exquisite torments wilde as a stung beast a great while and at last sottish as a tame one beseeching the Senate to have so much â—ercy on him as to kill him to â—ave him the labour and horror of doing it himself who had not a more tormenting thought than this that he was an Athiest notwithstanding the warning given him by the burning of Diagoras the lice of Pherecides the dogs of Lucian the thunderstruck Olympius and the fearful death of others that led Atheistial lives vid. Dion Prusaeus Orat. 9. Tiberius Caesar in Tacitus had his sins so turned into punishments that he thought nothing would confirm men more in vertue than to see wicked mens breasts opened with their inward wounds and gashes where their minds are tormented with guilt lust and evil thoughts as much as the body is vexed with stripes neither the greatness of his fortune nor the pleasure of his diversions and solitudes being able to remove the punishmentâ— he carryed about him insomuch that he doth profess his anguish to the Senate in these words Quiâ— vobis scribam patres consâ—ripti aâ—â— quomodo scribam aut quid omninâ— non scribam hoc temporeâ— Dij deaeque pejus perdantâ— quam quotidie me perire sentio Anâ— Dion Cassius in Tib. doth profesâ— to the world his acknowlegment oâ— the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thâ— first and great God that made anâ— governeth all things 10. Otho having killed Galba could not kill his ghost whicâ— though in vain by all wayes of expiation attoned gave his conscience as great a wound as he had done his body so that in his distress he came to that serious conclusion which Livy l. 3. saith all men come to in distress prose quisque deos esse non negligere humana fremunt every man then believes a God whence that smart saying of Saint Cyprian haec est summa delicti c. this is the highest both folly and impiety not to have those lawful sentiments of a God which a man cannot be without 11. Neque enim post id Iugurtha c. neither had Iugurtha writes Salust of him after his many villanies a quiet day or night nor could he trust any place time or man fearing both Friends and Foes looking about and pale at every noise tumbling from one Room to another several times in the night in a way unseemly for a Prince and so mad with fears as sometimes to get up in his sleep in arms disturbing the whole house whence the Author concludeth that there is a God within men who seeth and heareth all that they do and I may infer with anâ—â—â—pol â—pol 9. mae ipsius testimonio probamus deum quae licet corporis carâ—ere pressa c. We may see and feel a God in our Souls which â—hough kept close in the prison of the body though depraved by ilâ— principles though weakened by lusts and concupiscence though enslaved to false gods yet wheâ— it awakes and recovers as out oâ— a drunkenness a sleep or sickness it owns fears and appealeâ— to a God and repenting lookâ— up to the heaven from whence iâ— came 12. Iulian the Apostate oâ— whom Crakanthorpe de provid â—â—ej hath this character quo tetrius magisque deo simul hominibus exosum animal orbis vix vidit Yet gave this testimony towards the latter end of his life to Religion in general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We all by nature without any instruction have ingraven in us strong perswasions of a Divine being to whom we must look up and I believe saith he that our minds are to God as our eyes are to light and at his death to Christian Religion in particular when having two plots for the honour of his Government Idols the rooting out of the Galileans so he called the Christians the subduing of the Persians he was prevented in the former by being overthrown in the latter and being shot or thrust in the belly he threw up his blood towards heaven saying â—icisti Galilee thou hast overcome O Galilean meaning Christ Ita simul et victoriam fassus est Blasphemiam evomuit see Naz. or 4. in Iulian Socrates Sezom Theodoret in Iul. collected in Pez mellific Histor p. 2. p. 273. Indeed St. Basil gave the right reason why he and all other Apostates slight Religion even because they understand it not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I read I understood I condemned said Iulian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou hast read but not understood for if thou hadst understood thou hadst not condemned said Basil. 13. Seneca a man of great parts prudence and experience after a serious study of all the Philosophy then the World was almost a Christian in his severe reproofs of vice and excellent discourses of vertue Lipsâ—â—s epist. ad Paul Quintum and a Saint as Ierome de Script eccles reckoneth him for his supposed Epistle to St Paul and St. Pauls to him to be read saith Mr Gataker in his preloquium to Antonius by those that study Divinity as well as those that study other in learning And Came to this excellent temper by this consideration in hiâ— reduced yeares which is to be seen in his excellent preface to his natural questions O quam contemptares est homo nisi supra â—umana se erex erit what a pittiful thing is man were it not that his Soul soared above these earthly things Yea and when he was somewhat dubious as to the future condition of the Soul yet he could tell his dear Lucilius with what pleasure he could think of it and at last that he was setled in his opinion of an eternal state with this thought hoc habet argumentum divinitatis suae quod illam divina delectant nec ut alienis interest sed ut suis the Soul had that mark of divinity in it that it was most pleased with divine speculations and converâ—ed with them as with matters that did neerly concern it and when it had onâ—e viewed the dimensions of the Heavens contemnit domicilii prioris augustias it was ashamed of the Cottage it dwelt in nay were it not for these contemplations non fuerat operae pretium nasâ—i it had not been worth while for the Soul to have been in the body and as he goeth on in detrahe â—oâ— maestimabile bonum non est viâ—a tanti ut sudem aut aestuem Whence come such amazing fears such dreadful apprehensions such sinking thoughts of their future condition in minds that would fain ease themselves by beleiving that death would put a period both to Soul and body whence on the other side comes such incouraging hopes such confident
expectations such comfortable prepossessions of their future state in the souls of good men when their bodies are nearest to the grave An dubium est habitare deum sub pectore nostro an caelumque redire animas coeloque venire And while the Soul is here in its cage it is continually fluttering up and down and delighteth to look out now at this part and then at another to take a view by degrees of the whole universe as Manilius Seneca's contemporary expresseth â—t Quid mirum noscere mundum â—i possunt homines quibus est munâ—us in ipsâ—s To these notions of â—he future state it was that Caesar owed that his opinion of death that it was better to dye once than to lose his life in continual expectations Being troubled with that unhappiness of men mentioned in Atheneus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That he had done his work as if it had been his play and his play as if it had been his work 14. Aug. Cesar consulting the Oracle about his successor received thiâ— answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Hebrew child hath bid me leave these shrin which Oracle Augustus having received erected an Altar with this inscription Ara primogeniti dei the Altar of the first born of God and when Tiberius by Pilates Letters qui prâ—â— conscientia Christanus himself heard of the wonderful death of Chrisâ— at which there was a voice hearâ— saying that the great God Paâ—â— is dead and at the ecclipse it waâ— said that either nature was dead or the God of Nâ—ture and his more wonderful resurrection he would have had him made a God See Phlegon de temp in orig cont Celsum l. 2. Fol. 21. Pliny l. 2. c. 25. 15. That Deity which Tiberius owned he feared securing his head with Laurel against the Thunderer and running to his grave as Caâ—igula did afterwards under his â—ed for fear of a God That God which the great Scipio had at last â—uch a reverence for that before â—e went about any business into â—he Senate he went to prayers inâ—o the Capitol looking for no good success from the Counsells â—nd indeavours of men without â—he blessing of God who he â—hought made and was sure â—overned the World and indeed â—here was no man ever went â—eriously about any great matter but at last he was glad to take in the assistance of a God as Numa consult with Egeria Zamolcus the Thraciaâ— with AEgis Lucurgus Solon Minâ— with Iove Mahomet with the Angel Gabriel Gods messenger Caâ—ligula with Castor and Polâ—ux 16. And as we have made â— clear that all men have near theiâ— latter end a sence of Religion So Plutarch in his Book of Livâ— concludes most of his Heroâ— Histories with discourse of Religâ—â—on how divine doth he treat â— Immortality anâ— the happiness of a future stat◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. wheâ— the body lyeth under pale deatâ— the Soul remains carrying upon the image of eternity for that is tâ—â— only thing that came from the God must return thither not with bâ— without the body altogether puâ— and spiritual nothing followinâ— it but vertues which place it among the Heroes and the Gods How rationally doth he discourse of the Divine Nature and the being of a God towards the close of Pericles his life how seriously doth he bring in Fabius Maximus that great commander in the emminent danger of the Common-wealth not training his men but â—â—rching in the Sybills books and â—â—lling his Countrey-men that they â—ere overthrown not by the â—eakness or rashness of the Souldiers but by their neglect and contempt of the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning his great enterprize for the saving of â—is Country bravely with the â—ervice of the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—s Plutarch goeth on p. 176. not â—esigning to ensnare mens minds with superstition but to confirm â—heir valour with piety and to ease their fears with the hope of Divine assistance raising the desponding peoples minds by Religion to better hopes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it was a common principle amongst them that the Gods gave success to vertue and prudence upon which Fabius advised them not to fear their enemies but to worship the Gods and speakinâ— of his successes he hath thesâ— words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But these you must ascribe tâ— the goodness of the Gods It waâ— the same man who when he waâ— asked what he should do with thâ— Gods of Tarentum answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us leave to the Tarentines thâ— Gods that are angry with them How easily doth the same Aâ—â—ther dispute of the influence Goâ— hath upon the will of man by veâ—â—tue and on the frame of nature bâ— miracles and prodigies in Coriolanus Camillus and Dion how gravely doth he assert in Marius that the neglecting of the study of true wisdom will revenge it self the despisers of it as he saith not being able to do well in their greatest prosperity and the lovers of it not doing ill in their lowest adversities How seriously doth Themistocles promise the Persian King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to honour the â—ing and to worship the God that â—reserveth all things How deâ—outly doth Camillus p. 131. apâ—eal to the Gods as Judges of â—ight and Wrong Confessing â—fter all his great exploits that â—e owed his greatness not to his â—wn actions but the Gods favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—ho was upon all occasions preâ—â—t with him by many and great â—â—nifestations of himself of which Plutarch hath this grave discourse To believe these manifestations or disbelieve them is a matter of great uncertainty somâ— by too easy a Faith falling to superstition and vanity others by too obstinate an unbelief into â— neglect of the Gods and loosnes◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waâ—â—ness and a mean are best Hoâ— resolvedly doth Cato minor whâ—â— he would not yield to Caesar â—â— whom the world submitteâ— choosing rather that Caesar shouâ—â— envie his death than save hâ—â— life First read over Plato discourse of the Soul which wâ—â— found over his beds head anâ— then he dispatched himself wiâ—â— assurance of enjoying what hâ—â— read As Empedocles having pâ—â—â—â—sed a discourse of the eternâ—â— state of Souls threw himself inâ— AEtna and Pliny into Vesâ—vius tâ—â— emblemâ— if not the real sâ—at â—hat state And there was nothing made Artaxarxes so afraid of death when the Assassines broke â—nto his Chamber as the uncertainâ—y of his state after he was dead â—he reason why he wept when he â—ooked upon his vast Army to â—onsider that of 300000 men there â—ould not in sixty yeares be two â—en in the land of the Living â—he vanity indeed and shortness â—â— life was so much upon Augustus â—â—sars spirit that when he was â—â—ying he spoke to his friends â—bout him to clap their â—â—nds intimating to them that â—â—s life was only a short stage and â—â— dying a going off from it Of â—is Titus Vespasian the
delight of â—ankind that dismissed from him â—â—ne sad was so sensible that if â—â— remembred at night that he â—â—d done no good that day he â—â—ould cry out perdidiâ—â—â—ends â—â—ends I have lost a day And that Prince was so sensible of a deity in the government of the World that when Crowns were sent him upon his conquest of Ierusalem he refused them saying that he did it not himself but God to shew his wrath upon the childâ—en of disobedience if I maâ— so translate Pezel p. 35. made uâ— of him as an instrument and thâ— rod of his anger And so serioâ—â— was he and Nerva upon the thoughts that Apollonius Thyanâ—us in Phylostratus saith neither â— them was ever seen to smile â— play And Trajan entring upoâ— his government said I enter intâ— this palace in the same tempâ— that I wish I were of when I gâ— out of it These persons no douâ— finding the vanity of the Worâ— asâ— feelingly as septimus Severâ— did who left this testimony of â—â— lifeâ— I have been all things and profiteth me nothing And Alexander severus allowed Christianity out of love to that one precept do not that to another which thou wouldst not have done to thy self a precept upon consideration of the excellency of it he had engraven on his Plate and Roomes and proclaimed at the punishment of all malefactors And indeed Religion was so amiable in the eyes of most of the greatest men â—n the World that Charles the â—reat said of it as another Emâ—erour had done before him that â—e gloried more in being a Son of â—he Church then in being an Emâ—erour of Rome and when an Affrican King ready to be Bapâ—â—zed in his house saw twelve Christian beggars and asked â—hose servants they were was â—ld they were Christs thereupon â—â—fused Baptism because the serâ—ants of Christ were so poor the Emperour replied that if he went to prayer three times a day as he did he would â—ind such inward excellencies in Religion as would recompence all the outward inconveniences that might attend it Dan. Heinsius a Master as Seldâ—n expresseth it tam severiorum quam amoeniorum Literarum History-professor at Leyden Secretary and Bibliothecary of the same University and appointed Notary of the Synod of Dort said at last Alas as to humane Learning I may use Solomon's expressions That which is crooked cannot be made strait Methinks saith Hensius and Master Baxter out of him I could bid the world farewel and immure my self among my Books and look forth no more were it a lawful course but shut the doors upon me and as in the lap of Eternity among those Divine Souls employ my self with sweet content and pitty the rich and great ones that know not this happiness Sure then it is a high delight indeed which in the true lap of Eternity is enjoyed Cardinal Mazarine having made Religion wholly subservient to the Secular interest amassed to his own interest and person all â—he Treasure and Intereâ—t of Euâ—ope and managed the Crown of â—rance for several years together â—iscoursed one day with a Sorbon Doctor concerning the immortaliâ—y of the soul and a mans eternal â—state and then wept repeating â—hat Emperours saying Animula â—agula blandula quae abibis in loâ—â— O my poor Soul whither milâ—â—hou goe Immediately calling for â—â—s Confessor and requiring him 〈◊〉 deal freely with him and vowâ—â—g ten hours of the day for Devotion seven for Rest four for Repasts and but three for business saying one day to the Queen-mother Madam your favours undid me were I to live again I would be a Capuchin rather then a Courtier Cardinal Richlieâ— after he had given law to all Europe many years together confessed to P. du Moulin that being forced upon many irregularities in his lifeâ—time by that which they cal Reason of State he could not tell how to satisfie his Conscience for several thingâ— and therefore had many temptaâ—tions to doubt and disbeleive 〈◊〉 God another World and thâ— immortality of the soul and bâ— that distrust to releive his akinâ— heart But in vain so strong hâ— said was the notion of God oâ— his soul so clear the impressioâ— of him upon the frame of thâ— World so unanimous the conseâ—â— of mankind so powerful the convictions of his conscience that he could not but taste the power of the world to come and so live as one that must die and so die as one that must live for ever And being asked one day why he was so sad he answered Monsieur Monsieur the soul is a serious thing it must be either sad here for moment or be sad for ever Sir Christopher Hatton A little before his Death advised his Relations to be serious in the search after the will of God in the holy Word For said he it is deservedly accounted a piece of excellent Knowledge to understand the Law of the Land and the Customs of a mans Country how much more to know the Statutes of Heaven and the Laws of Eternity those immutable and eternal Laws of Justice and Righteousness to know the will and pleasure of the Great Monarch and Universal King of the World I have seen an end of all Perfection buâ— thy Commandments O God are exceeding broad Whatever other Knowledge a man may be endued withal could he by a vast and imperious Mindâ— and a Heart as large as the Sanâ— upon the Sea-shoar command â—lâ— the Knowledge of Art and Natureâ— of Words and Things could hâ— attain a Mastery in all Languages and sound the depth of all Art and Sciences could he discoursâ— the Interest of all States the Intrigues of all Courts the Reaâ—son of all Civil Laws and Constituâ—tions and give an Account of aâ— Histories and yet not know tâ—â— Author of his Being and the Prâ—â—server of his Life his Soveraigâ— and his Judge his surest Refugâ— in trouble his best Friend 〈◊〉 worst Enemy the Support of hâ—â— Life and the Hope of his Death his future Happiness and his Portion for ever he doth but sapienter descendere in infernum with a great deal of wisdom go down to Hell Francis Iunius a Gentile and an Ingenious Person who hath written his own Life as he was reading Tully de Legibus fell into a perswasion nihil curare Deum nec sui nec alieni till in a Tumult in Lyons the the Lord wonderfully delivered him from imminent death so that he was compelled to acknowledg a Divine Providence therein And his Father hearing the dangerous ways that his Son was mis-led into sent for him home where he carefully and holily instructed him and caused him to read over the New Testament of which himself writ thus Novum Testamentumaperio ex hibet se mihi adspicienti primo augustissimum illud caput In principio erat Verbum c. When I opened the New Testament I first lighted upon Iohn's first Chapter In thâ— beginning was the word c. 〈◊〉 read part of the Chapter and waâ— suddenly convinced that the
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
of so exceeding great use that scarce any thing undoeth mankind more than the neglect of it O that I might prevaiâ— with you to a conscientious practise of it I have heard of â— Gentleman that upon his Death bed laid this one commanâ— upon this wilde Son and engaged him to the performance of it by a solemn promise that he should every day of his life be half an hour alone which this young man constantly observing and spending his half-hours retirement at first in any kind of vain thoughts at last he began to ponder with himself why his Father should enjoyn him this penance and the spirit of God suggesting to him that his intent therein could be no other but to bring him to consider of his ways and whether they tended and what would become of him hereafter if he went on it pleased the Lord so to set those thoughts home upon his heart that he became a new man Which one instance may teach us how advantagious a duty serious consideration is and how much it doth concern men to retire frequently from the Cares and â—usinesses of this Life and examine how the case stands between God and their Souls FINIS Dr. T. Th. There is a Book talkt of amongst the Iews called Poenitentia Adami 1 King 4. 91. 10. Hist. Phaen. p. 112. Rememb the end and thou shalt never do amiss Ecclus. Diog. Laert p. 42. Ed. Rom. Zan. Plutarch Apol. 2. p. 8. Clem. Alex. Strom. 6. â—az de patre orat 28. Plut. Apol Soc. 31. Gen. Bib. p. 564. Caus. de â—l l. â— c. 35. Deg. where meâ—h Leg. Hist. Pho. Bibl. p. 1463. Dioâ— Laâ—â— p. c. Plut. Apoth Athen deip 106. Agel 26. Hesych voceâ— Perian Exâ— Herâ— Pont. l. de Prince Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— â—â—meâ— Heâ— Subseâ— Diog. Laâ—r 4. Idem Ibid. Athen. 13. c. 28. 5. 5. vid. Plat. Timaeu Plut. l. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. 8. â— D. c. 11. câ—rsigon de temp Ather Xen. l. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pha vor l. 1. comment Plato died crying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. l. 13. c. 23. Elian l. 2â— va Hist. c. 9. â—l 1â— Curt. l. ◠〈◊〉 Phy. l. 8. Providenâ—iaÌ„ Eâ—aâ—â— ep lâ— 28. ep mono Ludov vives de Caus. Corrâ—pt vid. Arist. Dorj Evesta p. 111 Suidas in voci Theophrastus Athen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vid. Causab in Theoph. Char Proleg Dequilâ— accuâ—iâ—â—me scriptsit Videt Athens l. 12. c. 270. 171. Vid. I har var. hisâ— 12. c. 43. Laertius 130. Vid. Vocebus â—â—â—â—â—sthenes 〈…〉 etâ—â—â—ian varâ— hist. â— 10. c. 〈◊〉 Diogenes 〈…〉 l. 6. 〈◊〉 6. 147â— c. â—uid in voâ— â—estrot Lumb to l. 3. dist 15. Aq. p. 3. q. 15. art 4. Lad l. 6. c. 14. Aul. C. l. 19. c. 1. Cic. Tuâ— 4. l. 4. Sen. ep 85. de â—raâ— l. 9. c. Cic. de â—in l. 4. Aq. 22. de q. 24. Art 2. 3. Clem. Alex. Padag 2. 13. Lâ—ert Zeno l. 7. Viâ— Phiâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid. Jamb Sect. Pyth. comment Sâ—mp ut et â—â—rianin epict â—alch vit Pythag. aldroâ—â—â—dâ—â— 9. de lib. D. Laert. Laâ—r 2. p. 21. Herod Thaâ— c. 44. Plin. l. 17. c. 5. l. 27. l. 24. c 17. Arsen. in po Aphth Hier. Apol. ad Rus. Herod Euberpe Gregor Gyrald de Pythas simb Hier in quest ad Hebidiam A. Gell. l. 3. c. 11. Luc. Dial. Plut. de Placitis Plut. Suidas Plin. c. 19. Vid. Sta. â— el. sont Gr. el. Lat. Luer 150. and 153. Dr. Tillâ—sâ—on c. A man born to adde Perspicuity to the strength of Religion use Chron. con Possev Bibl. Val. max. l. p. 8. Massom Scip. vid. Euseb pepar evang l. 11. c. c. 35. 36. Hesich de Philos See Virgil. AEnead 6. the words sheol and Hades have â—ignified an invsible state since they were wordes Broughton Dr. I. W. Hym. 3. Plot. Enn. 1. l. 8. See Mr. Joas Grey ser. de res see Came Hist. medâ—r c. 73. Sym Groular Hist. mem 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epith. Vid. Lyis dissert 9. Aâ—g C. D. c. 24. â—rw Rawl Hist. World b. 1. Vid. 2. Euseb. chron Scal. Isa. 9. see Gregory Assimon 232. 23. Amra phel quasi dixsit descende Herodotus as in Athen Vid. Alex. vid. Alex. The Romans believed a providence in that Caesars murderers fell upon those very weapons they killed him with Who was both a Courtier and a Recluse Ann 6. Suet Tiber. c. 61. De van idol Tacit. l. 13. Abâ—â—t ut episâ— olas illas legitimas putâ—tis Lyl Greg. Cyr. de poel hist. dial l. 8. vid. Scrivel Annot. in Martiall 10. Miraris homines ad deos â—ire deus in hominem venit nulla fine deomens bona sen. ep 73. p. 673. Holling pâ— 35. Vit. Rom. ulj in p. 34. Ed. Par. p. 132. 132. 75â— Suet. * Hiâ— speaking of a Country mâ—ns-house into whiâ—h he retired by chance for food O sapientiam dei admirabilem saith he optimam scholam Christianitatis dominus mihi paraverat sic effecit deus admirabiliteâ— ut bonus rusticâ—s sanctissimum â—â—lum quem habebat operante domino mihi quasi instillaret Ego verò malus Christianus si quidem Christianus ei scientiâ prelucerem eâdem horà suam gratiam in utroque explicavit ostendit deus a me scientiam rustico ab illo zeâ—i se mina quaedam Ingenerans See his life writ first in Italian then in Latinâ— by Beza and in English by Crashaw and Calv. Ded. ep com in 1 ad Cor. Valdeso the Author of a good book of considrations is an instance oâ— the same nature leaving the Emperours service for the stricter profession of Religion â—he particulars I have not now by me Lact. de opis dejâ— ex ipsis membrorum officiis ufibus partium singularum quantââ—vi providentiae quisque factus sit intelligere nobis licet See Arist. de partibus Animal Se my Lord Brooks his Book * De prinâ—ip p. 2. art 54. 55. Nay Doctor â—â—rvy having searched accurately into the naâ—â—re of generation concludes upon a creation â—ecause none ever found any thing either eleâ—ents or particles before and separate from boâ—â—es which might make them therefore God â—ade them Vid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hom. Virg. Sen. Luc. Statis Strabo l. 15. Herod Euterp de AEgyptis quibus est de infernis Persausio Taci Prophyrâ— l. 4. de Edendis Anim Prat. Spirit c. 195. reâ—er Bar. An. 411. Whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 argueth him so possessed with a serious Religion that he there hazards all for 〈◊〉 squares his interest by it raiseth all his Prinâ—â—â—ples of Government upon it adviseth his Sâ—â— to be serious in it comforteth himself under â— the Calamities that befell him and his Peopâ—â— with considerations taken from it framed 〈◊〉 Soul into the power of it at last sealed it as 〈◊〉 first King that dyed a Martyr for it See the excellent preface to his History of the â—orld wherein he doth from great instances of â—â—e Providence of God finding out the sins of â—â—e greatest men Kings of France Spain and Engâ—â—nd conclude what fear and reverence of God â—â—ould be upon the hearts of all men Having held a private conference awhile with his brothers Ambassador he took the candle to light him down which the Ambasâ—ador endeavoring to hinder by taking the candle into his own hand the Emperour refused saying Sir Remember that you saw Charles the fifth who hath been attended by 〈◊〉 many Armies and waited on by so many Lorâ— and Gentlemen Now hath not a Servant at haâ—â— in his Chaâ—ber to wait upon him Pezel Mellit Hisâ—or 1283. Anno 1621. Synch Hispan And after an unanswerable Trearise of the Truth of Christian Religion This great man coming over as I take it from Sweden or returning thither after he had been Ambassador â—or that Crown in France where his wife by his direction ioyned in Communion with the English Church lay by his own distemâ—er and the violence of a storm he met with in his passage on his death bed where sending for â—he Minister of the Place I think he desired him to perform the last office for him Professing himself the poor Publican and saying he had nothing to trust to but the mercy of God in Christ and wishing that all the World saw as much reason for Religion as he did See his life in the Dutch Eicones Illustrum virorum the Athenae Batavicâ Elogia Doctor Hamonds defences of Groâ—ius and the particular manner of his death in Doctor Merick Casaubons little tract the verborum usu see Groâ—us his Epist. He charged his Heir upon his blessing to have nothing to do with the Patrimony of the Church See the Reverend Dr. Poâ—ces Sermon at his Funeral See my Lord Bacons confession of â—aith and his devotion Printed in â— little book about twelve years agoe wherein he doth very seriously prosess that after all hiâ— studies and inquisitions he durst not â—â—e with any other 〈◊〉 thâ—n those Religion taught as it is proâ—â—â— among the Câ—risâ—ians Prince Hâ—nry used to sâ—y that he knew no sport worth an oath and with Judge Nichâ—lâ— that he knew not what they called Puritan preaching but he loved that preaching that went next his heart and spâ—ke as 〈…〉 to say of Dr. Preston as if they knew the 〈◊〉 Godâ— From a Gentlemans mouth at whose house he lodged in Italy From Doctor Vshers mouth â—hom he deâ—â—red to preach at his Funâ—ral and to give him the Sacrament at the Celebration whereof a great scholer as it is commonly reâ—orted coming in stared â—â—ying I thought Selden had more learning judgâ—ment and sâ—iâ—â—t thanâ— to 〈◊〉 to obâ—â—lete formes History of Spira in Latine and English Gribaldus Epist. de tremendo divin jud exemplo Dr. M. D. E. And in the preface to hâ—â— Book â—alled Knowledge and â—â—â—â—tise