shut up and when it was too late namely when he was thrown to hell then began he to look upward and about him So many now adaies they goe on in a pleasing and easie way And * In via nemo errat sed in fine viae via pluribus placet sed displicet terret viae tâ—rminus they are never sensible that they are out of the way till they arrive at the end of their journey All the misery lies in the close of the day For out of the pit is no redemption when once the soul is split upon this rock it gives to the world his everlasting farewell according to that of Job cap. 7.9 as the cloud vanisheth and goeth away so he that goes down to the grave shall come up no more he shall return no more to his house neither shall his place know him any more VII It is recorded of Lazarus that after his resurrection from the dead he was never seen to laught The stream of his affections were now turned into another chanell his thoughts were fixt in heaven though his body was on earth and therefore * Aeternis inhianti in fastidio sunt omnia transitoria Bern. he could not but slight temporall things when his heart was bent towards eternall Oh that we could work our hearts and souls to a vehement thirst after Christ the true eternity For if Christ be our end our joy shall be endlesse nullo fine regnabis cum Christo si Christus tibi finis VIII The minde of man is so much the more sensible of the evil present by how much lesse it meditates on the good to come For he that looks towards the reward will vilify the sufferings Saint Austin runs on sweetly in his meditations upon this subject Eternall labour saith he is but an equall compensation for an eternall rest But if thou shouldest endure this eternall labour thou couldst never arrive at that eternall rest Therefore hath the mercy of God ordained thy sorrows to be temporall that thy joys may be eternall and yet saith he * Ubi est cogitatio Dei nimis profundae factae sunt cogitationes Dei Aug. who is there that thinks on God as he ought Such thoughts are irksome to us But for temporall vanities we think of them with delight and enjoy them with contentment Now saith he look in and about thy self Noli gaudere ut piscis qui in sua exultat esca nondum enim traxit hamum piscator Aug. see where thou art God hath his hook in thy nostrills and can pluck thee up when he pleaseth and though he suffer thee according to thy calculation a long time yet what is the longest time of man to eternity Yea though thou shouldest lengthen out thy dayes to many hundred of years yet still thou art transitory and exposed to the common condition of all men Then fix thy heart on God and so enjoying that eternity thou shalt make thy self eternall and be not discouraged for thy tribulations and daily disquietings in this world for such is gods love such his abundant kindnes towards his elect that he * Ideo Deus terrenis faeli citatibus amaritudinem miscet ut alia quaeratur faelicitas cujus dulcedo non est fallax corrects them to the end they might not be condemned with the world hereafter Be not therefore I say cast down with any crosses whatsoever that may befall thee in this life for the things that are present are temporall but the things to come are eternall When we see the friends of this world the eager embracers of the comforts of this life upon every summons of death strive to deferre what they cannot utterly avoid their corporall dissolutions oh how great care what indefatigable diligence what restlesse endeavours should we use that we might live for ever Let us again and again meditate on these things and with due care foresee eternity before we unexpectedly fall into it Certain it is * Omnia transeunt fola restat non transibit aeternitas all things passe away in this life only eternity hath no period let us redeem the time and work while we have the day for if we neglect good duties here we shall never regain the like opportunity hereafter This life saith Nazianzen is as it were our fairday or market-day let us now buy what we want while the faire lasts while we have time let us doe good unto all men * Tu dormis sed tempus tuum non dormit sed ambulat imo volat Bene illis qui sic vivunt sicut vixisse se volunt cum motiendum erit faciantque eaquae in aeternitate constituti fecisse se gaudebuÌ„â— Amb. Happy is the man that so lives here that the remembrance of his well-spent life may yeeld him joy hereafter For otherwise levis hic neglectus aeternum fit dispendium i.e. A small neglect in the ordering of our time in this world will be seconded with an eternall losse in the world to come IX Death is the ending of our dayes not of our life For when our day shall close and our time shall be no more then shall our death conduct us to a life which will last for all Eternity For we dye not here to dye but to live for ever Therefore the best guide of our life is the consideration of our death and he alone leads a life answerable to his Christian profession who daily expects to leave it Me thinks ' its strange men should be so industriously carefull to avoid their death and so carelesly improvident of the life to come when as nothing makes death bad but that estate which follows it but the reason is we are spiritually blinde and see not nor know in this our day the things that belong to our peace We have naturally neither sight nor feeling of the joyes to come But when God shall enlighten the darknesse of our mindes and reveal his sonne in us vvhen once the day dawneth and that day-starre ariseth in our hearts ô then our death will be our joy and the rejoycing of our hearts then shall we infinitely desire to be dissolved and to be with Christ. Let us therefore with unwearied endeavours labour to bring Christ home to our hearts and to keep him there Let us dye to our selves and to our lusts here that so in the world to come we may everlastingly live unto Christ and in him Some directions for the better ordering of our lives in the way to a happy eternity SInne and grace are both eternall both reach to eternity and so doe all the actions that proceed from either Hence it follows that a gracious life is the beaten path-way to a glorious eternity Therefore to the end thy Being hereafter may be as happy as it must be long take in these directions In all thy dealings amongst the sonnes of men be that thou seemest amuse not the world with flourishes labour not to be
Make no long tarrying to turn to the Lord and put not off from day to day For suddainly shall the wrath of the Lord break forth and in thy security thou shalt be destroyed and thou shalt perish in time of vengeance But alas farre otherwise it is with us in our practice * Magna pars vitae elabitur male agentibus maxima nihil agētibus tota aliud agentibus A great portion of our time is crumbled away in doing ill a greater part in doing nothing and our whole life in doing that which we should not or in matters as we say upon the by And as Archimedes was secure and busy about drawing lines on the ground when Syracuse was taken so is it with us Now that our eternall safety lyes at stake we lye puzling in our dust I mean in our worldly negotiations But for our eternity shortly approaching we seldom or rarely think of it We are like Martha trouble about many things when one thing is necessary But this one thing is that which of all other things is least regarded and in the last place We seldom seek heaven till death doth summon us to leave the earth we have many evasions to gull our own hearts many excuses to procrastinate our repentance like Dionysius the Sicilian king who to excuse himself for the present delivery of the golden garment which he took from his god Apollo answered that such a robe as that was could not be at any season of the year usefull to his god it would not keep him warm in the winter and it was too heavy for the summer So many there be saith S. Ambrose who play with God and with their own soul You must not say they seek for the vigour and life of Religion in the hearts of young men For youth as the proverb is must have his swinge neither can you expect it in the company of the aged for their age and those distempers which accompany it make them a burden to themselves and dulls the edge of their intentions unto all their serious undertakings Thus both the summer and the winter of our age are unfit for Gods service But let us not thus cheat ourselves If God be God let us follow him let us not put off the day of reconciliation and say in our hearts To morrow we will do it when yet we cannot tell vvhat shall be to morrovv for vvhat is our life It is even a vapour that appears for a little time and afterwards vanisheth away Hence it was that Macedonius being invited a day before to a feast replyed to the messenger Why doth thy Master invite me for to morrow whereas for this many years I have not promised to my self one daies life Nemo mortem satis cavet nisi qui semper cavet No man dreads death as he ought but he that alwaies expects his summons and therefore we may truly judge such men wofully secure and wilfull contemners of the future good who can go to their beds and rest on their pillows in the apprehension of their known sins without a particular humiliation for them For how oft doth a sudden and unexpected death arrest men We see and know in our daily experience many lay themselves to sleep in health and safety yet are they found dead in the morning Thus suddenly are they rapt from their quiet repose to their irrecoverable judgement perchance from their feathers to flames of fire such is the frail condition of our brittle lives vvithin the small particle of an hour live and sicken and die yet so grosse is our blindnesse that from one day to another nay from one yeer to another we triflingly put off the reformation of our lives untill our last hour creepes on us unlookt for and dragges us to eternitie Saint Augustine striving with all his endeavours against the backwardnes and slownes of his own heart to turne to the Lord bitterly complained within himself Quamdiu quamdiu cras cras Quare non hâc horâ finis turpitudinis meae How long saith he ô how long shall I delude my soule with to morrows repentance Why should not this hour terminate my sinfulnesse We are every minute at the brink of death every hour that we passe thorow might prove for ought we know the evening of our whole life and the very close of our mortalitie Now if it should please God to take away our souls from us this night as suddenly falls out to some what would then become of us In what Eternitie should we be found Whether amongst the damned or the blessed Happie were it for us if we were but as carefull for the welfare of our souls as we are curious for the adorning of our bodies if our clothes or faces do contract any blot or soiling we presently endeavour to cleanse the same But though our souls lie inthralled in the pollutions of sin this alas we feel not it neither provokes us to shame nor moves us to sorrow Wherfore let us look into our hearts with a severer eye Let the shortnesse of our dayes stir us up to theamendment of our sinful lives and let the hour wherein we have sinned be the beginning of our reformation according to that of Saint Ambrose Agenda est paenitentia nō solum sollicirè verumetiam maturè Our repentance must be not onely sincere but timely also whilest we have the light let us walk as children of the light Let us not any longer cheat our souls in studying to invent evasions or pretences for our sins but rather lay open our sores and seek to the true Physician that can heal them All the creatures under the sun do naturally intend their own preservation and desire that happinesse which is agreeable to their nature onely man is negligent and impiously carelesse of his own welfare We see the Hart when he is striken and wounded looks speedily for a certain herb well known unto him by a kinde of naturall instinct when he hath found it applies it to the wound The swallow when her young ones are blinde knowes how to procure them their sight by the use of her Celandine But we alas are wounded yet seek for no remedy we go customarily to our beds to our tables to our good company but who is he that observes his constant course of praier of repentance of hearty and sincere humiliation for his sins We go forward still in our old way and jogge on in the same rode Though our judgement hasten hell threaten death stand ar the door yet we thrust onward still in dulcem declinanamus lumina somnum But alas miserable souls as we are can we embrace quiet rests and uninterrupted sleeps with such wounded consciences Can we be so secure being so near our ruine But you will say we have passed already many nights without danger no sicknesse in the night hath befalne us hitherto why then should any fear of death amaze or trouble us Admit
more outwardly glorious then inwardly sincere Alas what a melancholy peece of busines will it prove in the end to be a man of praises as it were for a day and afterwards if repentance prevent it not to be a man of sorrows for ever to have this life comfortable and eternity miserable What ever thy hand shall finde to be done cast first in thy thoughs Whether durst I act this same thing were I now to die * Quicquid agis quicquid suscipis tecum prius cogita num tale aliquod ageres si hac hora esset moriendum It s good to live by dying principles A frequent arraignment of thy heart will render thy life comfortable thy death peacefull thy eternity glorious and shelter thee from many snares and temptations which otherwise sin and Satan would cast upon thee When thou settest upon any religious duty seriously weigh with thy self what the temper of thy heart is towards it Oh what a sad thing is it if judiciously balanced to think I have begun and ended a holy duty before a most holy God but felt not what I spake My heart was sealed up labour therefore above all things whilst thy soul in any exercise is in communion with God to keep thy affection on the wing and strive not so much to be long winded as heart-wounded in thy petitions as knowing assuredly that when once thy devotion is flatted though thy speech doe continue thy prayer is done We live in dismall dayes fire and sword rage round about us yet our greatest enemies lodge in our bosome Labour thou by thy prayers and pains to master thy corruptions Then cruell cut throats though they may pull thy heart from thy body can never take God from thy heart then death it self that king of terrors need not affright thee because hereby thy soul is but let out of a cage and her out going from this life is but an in going to a better When once thou hast devoted thy self to the service of God thou wilt finde thy heart to be a very busy thing Thou wilt ever and anon be forcing thy self upon vows and resolution to doe more for God to fight more eagerly more effectually against thy worser self but remember this by the way that self-confidence is an inlet to often failings Therefore ingage Christ with thee in all thy purposes and let S. Pauls profession in this particular be thy instruction and digest it into practice I can doe all things through Christ that strengthens me There is now adayes much wording of religioÌ„ in the world but favour and frowns like strange byasses doe frequently twist men round and this is the garb of these unhappy times but to avoid intanglements of this nature study to be quiet and meddle with thine own busines and as it is said of humble men be thou more troubled with thy self then with all the world besides Live as thou canst a disingaged man Innocency and Independency are prevalent means to keep the soul close to God I have done with directing thee the Lord direct us all that our reformation may be answerable to our incoms of mercy otherwise though all our enemies were destroyed yet shall we finde divisions enough at home to ruine us X. Now that we may be the better incouraged to raise up our endeavours to the attainment of this happy eternity Let us in a word consider the abundant and the ever-flowing happines in the world to come Neither eye hath seen nor eare hath heard nor tongue can expresse the joys that God hath provided for them that love him Saint Augustine being ravished with the desire of this life breaketh out with an inflamed affection Uâ—â—nullum erit malum nullum latebit bonum how great shall that happines be where there can be no unclean thing where no good can be wanting where every creature doth praise and admire his Creatour who is all in all things How great shall that reward be Fraemiun virtutis critipse qui virtutem dedit where the river of vertue shall be himself the reward of vertue how great shall that abundance be where the author of all plenty shall be unto me life and soul and rayment health and peace and honour and all things yea the end and compleat object of all my desires For in his presence is the fulnes of joy and at his right hand there is pleasure for evermore How great shall that blessednesse be where we shall have the Lord our debtor who hath promised to reward our good deeds where we shall have the Lord for our portion who will be to us as he was to Abraham our exceeding great reward How great shall that light be where the Sunne shall no more shine by day nor the moon by night where God shall be our light and the Lord our glory How great shall that possession be where the heart shall possesse whatsoever it shall desire and shall never be deprived of its possessions Here will be to the Saints an abundant everlasting overflowing banquet no grief can accompany it no sorrow succeed it Here is joy without sadnesse rest * Quies motus noÌ„ appetitus without labour wealth without losse health without languor abundance without defect life without death perpetuity without corruption Here is the beatificall presence of God the company of Saints the society of Angels Here are pleasures which the mindes of the beholders can never be wearied with they alvvaies see them and yet alwaies rejoyce to see them These are the flagons of wine vvhich comforted up David when he cried out According to the multitude of the sorrowes which I had in my heart thy comforts have refreshed my soul In coelo est vita verâ— vitalis In heaven and onely in Heaven is the true life For there our memories shal live in the joyfull recordation of all things past our understandings shall live in the knowledge of God our wills shall live in the fruition of all excellencies that they can wish for all our senses shall abound in their severall delights Here is that white stone which Saint Iohn speakes of even glory and immortality to them that overcome Here is that water of life which our Saviour speakes of whereof whosoever drinks shall never thirst again Here is that river the springs whereof make glad the hearts of men And how earnestly are we invited to these delights come buy wine and oil without money Heaven is at sale and thou maist buy if thou wilt and shrug not at the greatnesse of the price give but thy self to God and thou shalt have it And who would not abandon his honours his pride his credit his friends nay himself Who would not be willing to passe thorow the gates of hell and endure infernall torments for a season so he might be certain of so glorious and eternall an inheritance hereafter Let all the devils in hell saith Saint Augustine beset me round let fastings macerate my body
have no eye to look after him no heart to embrace him no foot to follow him no tongue to glorifie him but lye wofully plunged in the dregs of their pollutions Oh the unspeakable goodnes of our God who hath so graciously invited those sheep who are so unhappily strayed from him nay who doth with a * Omnipo tentissima facilitate homines ad seipsum convertit Deus volentes exnolentibus facit Aug. ad vita loving violence irresistably call those who have trampled on his graces and rejected his love But what should move the Creator of all things who hath been thus infinitely provoked who is armed both with power to strike and means to be avenged to compassionate his enemies Certainly there is there can be no other reason alleadged but that which David so often iterates because he is gracious and his mercy endureth for ever But me thinks I hear the afflicted soul bewail it self here is a fountain of mercy indeed had I heart to draw out of it Can his goodnesse extend to me who am nothing but worms and dust and wounds and sores and corruptions Who can give him no oblation but my sinnes no sacrifice but my sorrow What confidence now can I have in this love What strength in this mercy Who ever thou art that art thus and no better disposed to receive the grace of thy God bring forth this small provision offer this sacrifice upon the Altar Since thou hast nothing else to part with surrender up thy sinnes yeeld him thy lusts renounce thy whole interest in thy sinfull delights in thy immoderate affections * Nullius rei tantum in inferno est quantum propriae voluntatis Alsted and then thy sorrowfull spirit shall be a sacrifice to God thy wounded and broken heart he will not despise I am with him saith the Lord who is of an humbled spirit that trembleth at my words We have his own word for his mercy we have his promise for it we have his oath for it He is faithfull saith the Apostle who hath promised he is faithfull he cannot deny himself * Supe rate seipsum potest desertos miserando negare seipsum non potest miscricordiam deserendo He may overcome himself by pittying the forsaken ones but he cannot deny himself by forsaking his pitty For how can he deny himself to us who hath given himself for us How can he deny us his mercy who hath given us his life The end of the first book THE SECOND BOOK OF ETERNITY CHAP. I. Containing an exhortation to holinesse grounded upon the consideration of Eternity THe very soule and life of Christianity consists in the life of a Christianâ— as for outward formalities they plausibly serve to shew forth a good man to the eye of the world but cannot make him such it 's true externall actions adorn our professions but it is where grace and goodnesse seasons them otherwise where the sap and juyce and vigour of religion is not setled in the soul a man is but like a goodly heart-shaken Oak whose beauty will turne into rottenesse and his end will be the fire It was the saying of Machiavell that the appearance of vertue was more to be desired then vertue in self But Socrates â—meer naturalist advised better who said the good man is only wise Certainly our glorious shews and high applauses and exaltations amongst the sonnes of men will prove but miserable comforters in the close of our age when the days of darknesse come O then as we respect the eternall welfare of our poor souls let us be what we would seem Letus tume our words into actions Qâ—alis videri vis talis esse debes Gerh Med. our knowledge into affection and our speculation into practise Let us not onely in a generall and confused manner acknowledge God but rather labour to know him * Let us not think it enough to beleeve that Christ came as a Saviour into the world but endeavour rather by a peculiar personall and applicative faith to make him our own Alas what avails it my soul that Christ shed forth his blood for the sinnes of many iâ— he died not for me What joy to my heart that Christ is risen for the justification of sinners if he be not my portion what comfort to my distressed conscience that Christ is come a light into the world if I sit in darknesse and in the shadow of death What confidence of protection can I have from hence Non prodest Christi resurrectio nisi in te quoque Christus resurgat Gerh. Med. Sitscopus vitae Christus quem s quaris in via ut assequaris in parria that Christ is a carefull shepherds over his flock if I am none of that sheep fold Other let it be the chief desire of our souls and the utmost extent of our endeavours not onely to confesse Christ but to bring him home to our hearts to feel him to affect him to live in him to depend on him to be conformable to him let us willingly heare and cheerfully follow the voice of that sweet guide who is both the way and the journies end that loving Physitian who comes to our wounded consciences with healing in his wings that meek and tender Lamb who powred forth for us tears of anguish and tears of love tears of anguish to redeem our souls and tears of love to compassionate our miseries Now what a pressing perswasion have we here to live unto him who thus died for us to make him our joy who hath borne our sorrows to fix him in our hearts who for our sakes was fixed to the Crosse * â—otus tibi figatur in corde qui totu sprote figebâ—tur in câ—uce How should we mourn in our souls and weep in secret for him quem totus mundus tota elementâ— lugebant at whose sufferings the graves opened the Sunne shut in his light the earth trembled and the whole frame of Heaven in his nature and kinde expressed its sorrow One of the Rabins when he read what bitter torments the Messias should suffer when he came into the world cryed out veniat Messias at egâ— non videam Let the Messias come but let me not see him Did his torments seem so dismall to the spectator what were they then in the sufferer If so ghastly to the sight what were they in the sustaining But what should we doe now Shall we raile on Judas that betrayed him or on Peter that denyed him or the Jews that pierced him or the Apostles that forsook him No no let us look into our own hearts examine our own ways Do we not make his wounds bleed afresh with our sinnes doe we not nayl him to the Crosse again with our pollutions doe we not grinde him in our oppressions and as it were massacre him in our murders What sinne have we ever forsaken for his sake what inordinate affection have we abandoned for his love Can we say and
all this yet be not too confident one hour may accomplish that which a thousand years could not produce and think with your selves what a little distance there is between your souls and death Let me ask the strongest of men on earth what certainty of life canst thou promise thy self seeing that either a little bone in thy throat may choak thee or a tile from thy house may brain thee or some malignant ayre may poison thee Tu te prius abreptum miraberis quam metueres abripiendum and then where art thou There are a thousand waies whereby suddenly a man may come to his end and certain it is that Mors illa maxime improvisa est cujus vita praecedens non fuit provida i.e. that death is the suddenest which is not ushered in with a foregoing preparation It is therefore a speciall point of wisdom to think every day our last yea to account every hour the period of our lives For look how many pores there are in the bodie so many windows are there to let in death yea we carry our deaths continually about us in our bosomes and who can promise himself his life till the evening Death doth not alwayes send forth her harbingers to give notice of her coming she often presseth in unlookt for and suddenly attacheth the unprovided soul Watch therefore because ye know neither the day not the hour work whilest ye have the day for the night comes wherein no man can work look towards thy evening and cast thy thoughts upon that long Eternitie Death first or last will apprehend thee expect it therefore at every turn and of this assure thy self * Qâ—alis quisque in hac vita moritur talis in die novissimo judicabitur as death leaveth thee so shal judgement finde thee How improvidently secure then are those who set up their rest in the comforts of this life and overly-regard their eternall welfare This is the generall carelesnesse of our times If a man have a perpetuitie but of five shillings yearly rent what travel and pains and sweat what beating of his braine and exhausting of his treasure wil he run thorow before he will lose one dram of his right Yet our eternall inheritaÌ„ce is cast behinde us undervalued as a trifle not worth the seeking this shews our small love to our home for we little esteem of that which we take small pains for All other things which conduce to our temporall well being we seek with circumspection and enjoy them with content but matters of Eternitie we conceive of as things far distant from us we scarcely entertain them in our thoughts We busie not our understandings in the search of those things which we see not things present obvious to our sight do best affect us We are ill sighted upward weak and dim eyes have we towards heaven The truth of this appeares even in children who presently even from the cradle drink in the rudiments of vice they learn to swear riot drink and the like enormities with the smallest teaching but they are utterly indisposed to any vertuous inclinations They soon apprehend what belongs to the curiositie of behaviour and deportment of the body and the fashions of the times Hoc discunt omnes ante Alpha Beta puelli but for Heaven and that Eternity they are wholly averse from it they are utterly uncapable of the things above they carry about them as the liverie of their first parents not only an indisposition but a very opposition to goodnesse And whereas for other imployments and undertakings they have certain naturall notions in them bending their intentions to naturall works some one way and some another yet they have not so much as any apprehension of the things of God * Homo sine gratia praeter carnem nihil sapit intelligit aut potest Thus it is with children and thus it is with all men even those of the ripest and most piercing understanding untill the light of Gods Spirit hath shined on the hearts and powerfully wrought some spirituall holy dispositions in in them The naturall man saith the Apostle neither doth nor can discern the things that are of God O how infinitely miserable and deplorable is his state who having neither knowledge of the true life nor possibilitie of himselfe to finde it out * Cum exul sit a patria exultat in via yet runnes on securely in his damned way untill he fall wofully and irrecoverably into the pit wher he will not have no not when he hath uncomfortably worne out millions of years the least intermission of sorrow or drop of comfort or hope of pardon Here on earth malefactors condemned to die have this comfort though wretched that one hour commonly terminates all their griefes in this life but the torments of the damned are not concluded in an age nay the end and period of ten thousand yeers will not end their sorrow And this is it which adds more to their sufferings even their unhappie knowledge of the perpetuitie of them they have not so much as any hope of releasment Hope in this life hath such a power in it that it can yeeld some comfort in the middest of trouble the sick man whilest his soul is in him he hath hope but after this life this small refreshment is denied the damned all their hope is turned into desperation The prophet Daniel cap. 4.14 heard the voice of an holy one crying Hew down the tree and cut off his branches shake off his leaves and scatter his fruit nevertheles leave the stump of his root in the earth Thus it is with men in this world saith Ambrose their leaves and their flowers are shaken their delights are taken from them but the roots remain and their hope is not abolished But it is not so in hell saith he There both flower stump nay even all hope too are banished away froÌ„ them The day of the Lord saith the prophet Malachi shall burn them up leave them neither root nor braÌ„ch The very hope saith SalomoÌ„ of the wicked shal perish what should this teach us but whilst our hope remains to improve our few daies to our best advaÌ„tage to make straighter paths to our selves to abridge our inordinate appetites in some measure of their vain and fruitlesse joyes and with all the power of our affections strive to attain that haven where no billow shall affright us no storms astonish us no perils indanger us Then shall our dissolution prove our gain and our death our glory if otherwise we persist wilfully in the paths of our voluptuousnes and solace our selves in the vain ioyes of our own hearts in the sight of our eyes certainly it will be bitternes in the later end * Extâ—ema gaudii luctus occupat All our earthly delights will glide away lik a swift river The rejoycing of the wicked is short saith Iob and the joy of a sinner is but for