is a Grave when I 'm dead neither wou'd I 〈◊〉 ' â—is the Bed where my Iris Sleeps exchange it for the Mannor of Sampsil In this I follow the Example of Father Abraham for see how he beginneth to possess the World by no Land â—asture or Arable Lordship the First Thing is a Grave he was so far from coveting this World that he minded nothing but the purchase of a Burying-place and that he might not be disappointed of it he paid down the Money demanded of the Seller currant Money among the Merchants Why I purchased a Grave and woud not exchange it for the Mannor of Sampsil Of an Irish Bp. that woud be buried near the Gallows Most Men says Dr Fuller have been careful for the decent Interment of their 〈◊〉 few are of the Mind of Arbagastus an Irish Saint and Bishop of Spires who wou'd be buried near the Gallows in imitation of our Saviour whose Grave was on Mount Calvary near the place of Execution Yet after all it must be confest to want a Grave is the Cruelty of the Livine not the Misery of the Dead An English Gentleman not long since did lie on his Death-bed in Spain and the Jesuits did flock about him to pervert him to their Religion all was in vain their last Argument was If you will not turn Roman Catholick then your Body shall be unburied then Answer'd he I 'll stink and so turned his Head and died Thus Love if not to the Dead to the Living will make him if not a Grave a Hole and it was the Beggars Epitaph Naked I liv'd but being Dead Now behold I 'm covered Let us be careful to provide rest for our Souls for our Bodies when Dead A Gentleman threatned to be unburied if he woud not turn Roman Catholick The Beggars Epitaph will provide Rest for themselves Having proceeded so far towards my own Funeral as to secure six foot of Ground if the Grave-maker don't cheat me and having shaken Hands with my Friends and this vâ—in World Being approacht thus near towards my End methinks now all my Worldly Cares are drawing to their Period and 'twont be long before I shall reach that happy Shore where Iris is already landed Seing then I am falling towards mine Harbour and for a sight of her who died praying for my Eternal Welfare methinks I e'en long 'till Death has wafted me to those bright Regions where she is If I eâ—t mistaken I cou'd rejoice to see the Bearers that must carry me to her Grave and shou'd triumph cou'd the Dead speak when I 'm tumbled into it It even now sweetens the Thoughts of Heaven to me to think I shall one day see her there which if I do With what Ardours shall we then caress one another with what Transports of Divine Affection shall we mutually embrace Essay on knowning our Friends in Heaven p. 16. and vent those Innocent Flames which had so long lain smoothering in the Grave How passionately Rhetorical and Elegant will our Expressions be when our tender Sentiments which Death had frozen up when he congeal'd our Blood shall now be thaw'd again in the warm Airs of Paradise Like Men that have escaped a common Ship wreck and swim safe to the Shoar shall we there congratulate each other with Joy and Wonder What Extafies I shou'd be in upon seeing Iris again Then how pleas'd am I to think my Ashes will shortly be mingled with herâ— who loved me more than her own Life For it reioiced Iris to think she shou'd die fiâ—st and that she shou'd live in me so long as I liv'd And when we dyed 't was our mutual deâ—te to sleep together in the same Grave where as she exprest it we shall be still happy together if a senseless Happiness can be call'd so My Body can't Death the Journy to her is dark and melan choly fail of being Happy if it sleeps with Iris And for my 〈◊〉 I wish it no other Felicity when she hath shaken off these Raggs of Flesh than to ascend to her and to enjoy the same Bliss Then cast off this ROBE of CLAY my Soul and fly to overtake her 't is true DEATH the Journy to her is Dark and Melancholy but 't is a Comfort to think that the He forgets that he can die who complains of misery first Day of our Jubilee is DEATH He forgets that he can die who complains of Misery And therefore one petitioning NERO that he might be executed his Answer was Man why art thou not dead already when Death is in thy own Power We are in the Power of no Calamity while Death is in our own Death is the Cure of all Diseases Thus Madam you see what Improvement I make of my DEATH and FUNERAL and that I do what I can to secure a GRAVE for why shou'd I be unwilling to go to that Bed which my Blessed Lord hath perfumed with his own Body and is now become the Dormitories of the Saints 1. Then thou-that hast convers'd with God and Death In Speculation shall thy Breath Unwillingly expire into his Hand That comes to fetch it by Command From God that made thee Art thou loth to be Possess'd of thy Felicity Because thy Guide looks pale and must Convey thy Flesh to Dust Though that to Worms converted be What is all this to thee 2. Thou shalt not Feel Death's Sting but instant have Full Ioys and Triumph o're the Grave Where thy long-lov'd Companion flesh shall rest Until it â—e refin'd new drest For thy next Wearing in that Holy Place That Heaven where thou shalt Face to Face With Saints and Angels daily see Thy God and ever be Replenish'd with Celestial Bliss Oh my Soul think still on this when I am in my Grave my own Worms like the false Servants of The Grave is the Dormitories of the Saints some great Men shall devour me yet when my poor Corpse is mixt with common Dust it shall sleep safely with the Dear Eliza. Then grant O Lord that as I am thus laid in my Grave by thy Serjeant Death so I may be raised again by the quickning Power of thy Sons Resurrection and be conducted by one of thy glorious Messengers to the Gates of Heaven In this manner do I ponder on my Death and FUNERAL But whether I consider Why I ought to prepare for a speedy death my own Funeral or the Funeral of others I have Reason to prepare for a speedy DEATH and the Consequence of it 'T was Plato's Opinion That the Wise-man's Life was the Meditation of Death But Man in his Travails often measures his Grave yet is forgetful of His End seven Foot is his Demension yet most Men live in that security as if that small scantling had a perpetual extention But that my DEATH may not seem further off than-indeed it is I will daily expect it ' it were madness to think I shou'd never arrive at that to which I
David fasted and Prayed for his Sick Son that his Life might be prolonged But when he was dead this Consideration comforted him I shall goe to him but he shall not return to me 2 Sam. 12 13. And this likewise shou'd comfort me under the loss of Iris to think she is gone to Heaven and that if I die in Christ I shall goe to her but this she cou'd not do but by dying which makes me the easier forgive Death for the Treasure he has stole from me and my next comfort to her being in Heaven is to think in what a triumphant Iris Triumphant Death is like the putting out of a prefum'd Candle manner she went thither In a painful Sickness of near Forty Weeks she never once repin'd at it but wou'd still say God had dealt tenderly with her and that she was wholly resign'd to his Will Then certainly the Death of such a Good Wife is like the putting out of a Wax-perfum'd Candle she in some measure recompenses the loss of Life with the sweet Odour she leaves behind her All must to their cold Graves But the Religious Actions of the Just Smell sweet in Death and Blossom in the Dust. In a Word Iris both in her Life and Death was like a Rose in June which tho dead and dry preserves a pleasing Sweetness and for that Reason Her Life was a continued Act of Piety was strewed by the Antients upon their Kindred's Graves 'T was but reasonable to think that a Life which was one continu'd Act of Piety shou'd have a joyful and happy ending And as Iris dyed in this Triumphant manner and with uttering such Expressions as I have here mention'd So I desire I may expire with these Words ETernal and everliving God I 'm now drawing near the Gates of Death and which is infinitely more terrible the Bar of thy Judgment oh Lord when I consider this my My last Prayer Flesh trembleth for fear of thee and my Heart is wounded within me But one deep calleth upon another the depth of my misery upon the depth of thy mercy Lord save now or I perish eternally Lord one day is with thee as a Thousand Years oh let thy mighty Spirit work in me now in this my last Hour whatsoever thou seest wanting to fit me for thy Mercy and Acceptance and then tho' I walk through the valley of the shadow of Death I will fear no Evil. There is but one step between me and Eternity then blessed Jesus have Mercy on me Pardon the Sins of my whole Life O let not my Sun go down upon thy Wrath but seal my Pardon before I go hence and be seen no more Dear Lord I neither desire nor expect of thee Life or Death may it be done unto me according to thy Will But since Death is my passage into thy Presence suffer not the Thoughts of it to be terrible unto me I can't without some Reluctance think of leaving my Friends and Relations and forever shutting my Eyes upon that World where I now live To go into a World where I never was but tho' the Light is pleasant and a joyful thing it is to behold the Sun yet let it abundantly content me oh Lord that whether waking or Sleeping dead or alive I shall be always thine tho' thou shouldst break all my Bones and from Day even till Night with pining Sickness and Aches make an end of me yet let me be dumb and not open my Mouth because it is thy doing suffer me not to whisper to my self what 's the reason the Lord will deal thus with me help me rather to consider what my Sins have deserved and what a poor Derivative thing I am What a meer dependant upon thee Lord I came into the World on thy Errand and I live only upon thy allowance Then let the consideration of thy Majesty and Glory swallow up all those petty Interests of my own which I create to my self and help me oh Lord in every Passage of my Life and Death to say thy will be done If it be thy will I shall dye now receive my Spirit and altho' I come In the Evening at the very last of all grant unto me that I may receive Eternal-Rest Blessed Lord as soon as ever the Chain of my mortality is broke let me take Wing and fly to thee Grant that sincerely reahing my Hands to thee from that Moment which is the upper Step of the Ladder of my Life next to Heaven thou mayest reach forth thy hand and receive me And when my Breath is gone grant oh Lord that I may see and know her again who dyed praying for my Everlasting-Happiness Into thy hand Lord I resign my Body and Soul Blessed Saviour receive my Spirit even so come Lord Jesus come quickly Amen I shall go to Iris but she shall not return to me I wou'd have these words be my last breath 'till my Lips fail and my Tongue cleaveth to the roof of my Mouth for as the Sun shines brightest at his setting so shou'd Man at his departing It is the evening crowns the day And now the Fatal Hour is come in which I must Resign to Dust This borrow'd Flesh whose Burden tires My Soul as it aspires Oh what a frail and undone Thing Is Man when his best Part is taking Wing But quake not Oh my Soul for Rest thou l't find This Pisgah Mount thy Canaan lies behind Look back and see the Worlds thin gaudy-Toys Look on and see the Crown of all thy Joys For such a Place is worthy to be sought Or were there none yet Heaven 's a pleasant Thought Nor for my bright Conductors will I stay But lead Heavens flaming Ministers the way In their known Passage to Eternal Day Where the blest CLIMES of Light will not seem fair Unless I meet my dear Redeemer there Unless I see my shining Saviours Face And grasp all Heaven in his sweet Embrace When the trembling Soul has Heav'n thus in sight Oh with what Joy and ravishing Delight She spreads her Wings and bids this World good Night Thus have I represented in what manner my Soul will leave that Body where it now dwells And have also considered in the Death of Iris with what tranquility and peace of conscience a Soul sequested from the World taketh her farewell of Earth Whilst thus I musing lay to my Bed side Attir'd in all his Mourning Pride The King of Terrors came Awful his Looks But not deform'd and grim He 's no such Goblin as we fancy him Scarce we our selves so civiliz'd and tame Unknown the Doom assign'd me in this change ' Tho justly I might fear Heavens worse Revenge Yet with my present Griefs redrest With curious Thoughts of unknown Worlds possest Enflam'd with Thirst of Liberty Long lovd but ne'er enjoy'd by me I su'd for leave the fatal Gulf to pass My vital Sand is almost run The Peace of Conscience with which a Soul sequestred from the-World
where Pleasure Interest and Passion must disappear For this reason I 'm now retir'd to a private Cell for 't is only here I can shape a true measure of my self learn the contempt of what hitherto I have admired humble my Soul for my many failings and warm my Devotions by the expectation of a wiser and better State Madam This is a large Province I 'm entring upon yet I shall tye my self to no method any further than making every Letter a distinct Subject but shall be very glad if now and then you 'll propose a Subject your self For the Character you writ of your self your Essay on Friendship and on the Miseries of Human Life c. are so very instructive that I desire they may come into our first Part for the Project will be 200 in all and I 'll Answer 'em as so many Letters and if Variety has a Charm in it I hope we shall please some Body I know an Undertaking of this Nature is liable to Cavils and there are a sort of Men in the World who love to shew their wit in making Exception against every thing but the Product of their own Brain and therefore their Objections are not to be regarded however I 'll endeavour to Treat of Subjects that are most Surprizing and what I Write shall be still submited to your Censure and Publisht with this Title viz. The Art of Living Incognito Being a thousand Letters on as many uncommon Subjects Written by John Dunton during his Retreat from the World and sent to that Honourable Lady to whom he address'd his Conversation in Ireland with her Answer to each Letter Madam I have here given ye a clear Idea of my Art of Living Incognito and what I design by it and if the Subjects I intend to chuse have Magick enough in 'em to procure your Remarks I shall think my self highly Honour'd not only as I shall thereby think I am continued in your Friendship but as you 're able to rectifye all my Errors which doubtless in so large an Undertaking will be very many however I 'll venture to tell ye my Naked Thoughts on ev'ry Subject I Treat of And my first shall be Of Living Incognito The Art of Living Incognito is of great Antiquity 't was first Practic'd in Paradice Adam and Eve even there hid themselves amongst the Trees a Gen. 3. 8. of the Garden And if we look further into Scripture we see Moses in the Mount and with the People with a different face open to God veil'd to them God wou'd not always have us shew our brightness to the world in some Cases he loves our Talent in a Napkin lapt up and hid and therefore tho' Iohn Dunton in Anagram is Hid unto none yet I 'll attempt to live hid unto all and my comfort is tho' I live ne'er so Private he knows me that will if I serve him bring me Heaven others if they commend me there 's all and it may be to my cost So I 'll fly all Company for why shou'd I lose Heaven for good words So much for the Old Testament as to living Incognito And if weâ—â—ok into the New we shall find the End of all our Saviours Miracles for the most part was See you tell no Man It is one Lesson even in Religion it self not to be seen and yet not precisely not to be seen but not therefore to do well to be seen our commendations must be to do and not say or if we say any thing say we are unprofitable Servants so that living Incognito is not only a Duty in some Cases but has many Blessings attend it And further to recommend it to our Practice Dr. Fuller tells us 't was an ART learnt in the first Century Retirement was in the Primitive Church to save themselves from the heat of Persecution they were now says Dr. Fuller always alone yet always in the Company of good Thoughts King Agis one Day requested the Oracle of Apollo to tell him who was the happiest Man in the World who answer'd One Aglaion beknown of the Gods and unknown of Men and making search for him throughout all Greece found at length that it was a poor Man in Arcadia who 60 Years Old never went from home keeping himself with his only Labour in his Garden a Livy Had King Agis asked me the same Question I had answer'd to the same purpose and therefore 't is part of my Character b See the Account of my Conversation in Ireland P. 433. To love to be guess'd at not known and to see the World unseen Then Come c For so I 'll presume to call you throughout our whole Correspondence Sabina come away Don't your Ioy and mine delay But to make 'em both compleat Come and taste of my Retreat To Invite ye to it consider nothing can carry ye so near to God and Heaven as a voluntary Retreat from the World The mind of Man when disintangled from Riches c. can walk beyond the sight of the Eye and tho' in a Cloud can lift us into Heaven while we live tho' we liv'd in in a Dungeon I know the hurry of Farewell to Dublin p 119. Business is apt to ingross our thoughts And therefore 't is I'm come from behind the Counter Instead of losing Time in a Shop I do now in a Quiet Retreat learn to despise the World I think 't is a Great Madness to be laying new foundations of Life when I 'm half way through it And they methinks deserve my Pity Who for it can indure the Stings The Crowd and Buz and Murmurings Of this Great Hive the City Cowley By living private we shun a world of unfortunate Ingagements We have nothing to resist in a Cell but a few wandring thoughts nor nothing to seek after but to be happy There we are free from publick â—ders and private Makebates unenvy'd in every thing but happiness And 't is impossible to steal that from us when we have nothing else to do but to keep it So that methinks in my Cell I 'm learning to live for my self as well as for other People A learned Divine cou'd say to a Lady that asked him what Life was That to live is still to live with her so I may say That to live is ever to live Incognito Methinks I had scarce a being till my Raven went to Roost I mean 'till it left the Hurries of Stocks-Market for the solitude of â—ewen street and this was but the first step to Happiness neither for tho' 't was private yet 't was still in the City of London which I 've now left that by living still more Incognito I might live indeed and having in this last Retreat met with a good Land Lady we live like Adam and Eve in Paradice She imploying her self in her Garden and I in admiring where l 've bin wandring all my Days for I was never Great nor Happy 'till now Most Princes are of this
opinion or they 'd never study to conceal themselves We see even Ambassadors that represent the Persons of Kings d'spatch their affairs Incognito Nay Emperors themselves think it makes 'em greater sometimes to appear unknown The Great Czar of Muscovy first appeared in England in that manner scarce a Gazet but tells of sâ—e Prince arriv'd Incognito The Savoy Ambassador arriv'd so â—sterday King Henry the Second after his return frâ— Conquering Ireland both out of fondness and for securing 〈◊〉 Succession he caus'd his Eldest Son Henry and his Wife Margaret Daughter of the French King to be solemnly Crown'd in his presence at two several times in the last of which he for that Day liv'd Incognito I mean for that Day he conceal'd his being King of England by waiting as a Servant upon his Son while he sate at the Table which young Henry did litle regard boasting That his Father did not hereby dishonâ—ur himself since he was only the Son of an Empress whereas himself was Son both of a King and Queen which Proud Speech mightily displeas'd his Father who thought he had done his Son no small Honour by waiting on him as a King Incognito The Story of King Iames the First Riding to his Nobles behind a Miller who took him for a poor Farmer is sufficiently known Neither was Charles the 2d less frequent in these Adventures How often drest in a mean habit wou'd he straggle to a poor Cottage to inquire if the owner ever saw the King and what he thought of his Goverment Madam I suppose you have heard how his winding up the Iack in a dirty Frock saved his Life and those that consider his preservation in an Oaken Tree will own there is if in any thing An Art in living Incognito And therefore I am so far from envying even Kings and Princes in their Pomp and Grandeur that I pity 'em as Royal Slaves or as Men that are never easy but when now and then they retreat from the World and conceal themselves for a Glimps of Happiness So that I 'm much happier in my present obscurity than he that sits on a Throne or that 's galloping after the World for these have scarce an hour they can call their own and that hour is fill'd with cares But Nothing looks in my Retreat Discontented or Unsweet True 't is Private and you know Love and Friendship shou'd be so Solitude dissolves the Mind Makes it pleasant free and kind But the Pleasures you have known I mean those in London Town These Sabina you 'll Confess Fears and Dangers make 'em less Crouds Diseases Feuds and Noise Render 'em imperfect Joys But in Shades and Silence given Ev'ry Extacy is Heaven Whoever in this Retreat sees my Rural Pipe my Shady Grove Hedge of Hony-Suckles Fruitful Garden Hive of Bees and little-Cell with my Contempt of Honours Riches Pleasures c. will own 't is impossible I shou'd be Happier except in Heaven or in the Company of a kind Wife and that my Retreat might want no Perfection Nature makes Arbours here and ev'ry Tree Disposes all it's Boughs to favour me Here warbling Birds in Airy Raptures Sing Their glad Pindaricks to the welcome Spring The Valleys too here Eccho's do repeat Here gentle Winds do moderate Summers Heat Clear is the Air and Verdant is the Grass My Couch of Flowers the Streams my Looking-Glass If you ask me how I spend my time in a Place where I 'm seldom seen and scarce known to a Dog or a Cat I answer I begin the rising Day with Prayer and spend the rest of the time either in writing tee ye or reading the Port Royal the Book you so 〈◊〉 commend when I 'm weary with this Exercise for a little Change I walk to St. Vincent's Rocks here I sit for an Hour or so blessing my self that I 'm clear of London having left Honour to Mad-Men and Riches to Knaves and Fools I fall to laughing at both But if I happen to be griev'd at any thing for Iris and Daphne can ne're be forgot I tune my Distresses to the Widow'd Turtle and she Records my Woes with her own or if this fails to give me relief I call to some Kind Eccho to help me to grieve the faster or if I find no comfort in Tears I need but think of you and then be my sorrows what they will I sit like Patience smiling at Grief and fancy I am still Happy So that if I live Incognito and have but the use of my thoughts I can ne're be wretched I 'm sure I reap more pleasure in my Retreat from the World than the French Ladies do in the Streets of Paris Or if it happens that I am weary of being alone if he can be so that enjoys himself 't is but Riding a Mile or two or at furthest to Southborrow-Grove and I 'm strait in the Meadows 'mongst wholsom Girls making of Hay and that 's enjoyment enough for one that 's afraid of Peticoats When I 'm tir'd with these sights Itye my Horse to a Tree and take a Nap under the Shade of it and when the Cuckcoo awakes me if I 'm thirsty For wholesom Drink I don't go far to look Each Spring 's my Tap my Barrel is each Brook Where I do quaff and too 't again by fits And yet Dear Madam never hurt my Witts For why 't is Beer of Grandam Natures Brewing And very seldom sets her guests a Spewing To which sweet Bubb I 'm kindly welcom still Good Entertainment tho' the Cheer were Ill. In this manner do I spend my Solitude and If I ben't wanting to my self thus living Incognito might soon sit me for Heaven for those Stars which have least Circuit are nearest the Pole and Men who are least perplexed with Business are commonly nearest to God which sufficiently recommends a Life of retirement Besides this to live Incognito is to follow the Example both of learned and Great Men. Lotharius the Emperor resign'd his Crown and spent the remainder of his Life in a Solitary place This way of living is so much esteemed by the Witts that we find the Gardens of Adonis Alcinous Hesperides were Subjects for the finest Poets The Pleasure Lucanus had in this World was nothing else but a little Garden and when he dyed he commanded his Grave to be made in it and Dioclesian left his Empire to turn Gardiner Even the Poet Cowley a As I hinted in my Conversation in Ireland p. 365 that had known what Cities Universities and Courts cou'd afford broke through all the Intanglements of it and which was harder a vast Praise and retired to a Solitary Cottage near Barn Elms where his Garden was his Pleasure and he his own Gardiner Timon of Athens was so given to solitariness that he hated the company of all Men and therefore was call'd Misanthropos he used and employed all his skill to perswade his Country-men to shorten their Lives having set up Gibbets in a Field
pressed into Despair by the Sting of a pinching Necessity I will pray therefore with Agur Lord give me neither Wealth nor Poverty but a Mean or if Wealth Grace to employ it If Poverty Patience to endure it If I 'm Poor and Honest I can neâ—e be unhappy for then God is my Father the Angels are my fellows Heaven is my Inheritance and what can I ask more save to be in that blessed place where Riches have no Wings and every Lazarut wears a Crown And as in Heaven the Poorest Man is a King so on Earth they are so dear to God that Solomon tells us He that mocketh the Poor reproacheth his Maker and which wou'd make one in love with Poverty they that have least are freest from Cares The Poor are in no danger from Plots or robbing The moneyless Traveller can sing before a Thief Neither is he that 's as poor as Iob in any danger of starying for in most Churches they have that Respect for the Needy that 't is writ in Capital Letters as in Cripplegate Church Pray remember the Poor And Heaven it self has taken that care of 'em that in Cases of Wrong Restitution must be made to the Poor where the right Owner is dead and to encourage the Rich to be Kind nothing makes their Names shine so much as Charity Salvian saith that Christ himself is Mendicorum maximus the greatest Beggar in the world as one that shareth in all his Saints necessities and will never forget the charitable person Cicero could say That to be rich is not to possess much but to use much And Seneca could rebuke them that so studied to increase their wealth that they forgot to use it I have read of one Evagrius a rich man that lying upon his Death-bed being importuned by Synesius a pious Bishop to give somthing to charitable uses he yielded at last to give three hundred Pounds but first took Bond of the Bishop that it should be repayed him in another world before he had been one day dead He is said to have appeared to the Bishop delivering in the Bond cancelled as thereby acknowledging what was promised was made good according to that promise What we give to the Poor we secure from the Thief but what we with hold from his Necessity a Thief possesses God's Exchequer is the Poor Man's Box when we strike a Tally he becomes our Debtor Faelix the Fifth being demanded whether he kept any Hounds he brought them that asked him to a place where a great company of poor people sate down together at Dinner saying Behold these are my Hounds which I feed daily with the which I hope to hunt for the Kingdom of Heaven St. Chrysostom was a rare Spokes-man for the Almighty's Box such are the Poor when he said That God commanded Alms not so much for the Poors sake as the good of the Rich Another calls Charity to the Poor An Art the most thriving of all Arts. Nay the Almighty often maketh present payment knowing how hardly he can get Credit from our Insidelity and even in Temporals Thy bread cast upon the Waters maketh better than Fast India Voyages But if the Rich should be hard hearted the Poor have Law on their side and can force the Parish where they were born to keep ' em And if they happen to be Kin to Estates and han't Moneys to claim their Right yet they can sue in Forma-Pauperis and if the Lawyers were honest I don't see but the Poor are the most likely to carry the Day as their Necessities plead as well as the Lawyer and the Justice of their Cause Or if they are bauk'd in a Just Suit the worst that can be said is There goes a Poor injur'd Honest Man which is more Honourable than to have it said There goes a Rich Knave But suppose they had no Advocate yet at worst they can beg for their daily Bread and then when they sleep Heaven is their Canopy and Mother Earth their Pillow Beggars more than others seem to be the peculiar Care of Providence Then who 'd be a King when a Beggar Lives so well or if all support for their bodies fail to stand their ground and look to Heaven for a handful of supply speaks their Faith At a Lions Den or a fiery Furnace not to turn our back is a Commendation worthy a Prophet When our Saviour wou'd put to silence the distrusters of his Time he points them to the Lillies of the Field not of the Garden which are digg'd and dung'd but of the Field which have no Gardiner but the Sun no watering Pots but the Clouds and your Heavenly Father says he cloaths these Then who 'd be afraid of Poverty that has such a merciful Father to go to 'T is true the Poor are Slaves to the Rich and their words little regarded We read of a Poor Wise Man that by his Wisdom deliver'd a City yet no Man remember'd that Poor Man Yet this Text adds to the Honour of Poverty as it makes it the Touchstone to try a Friend A Friend in need is a Friend indeed And there be some tho very few that have Souls brave enough to own a Friend in a Prison A Friend loveth at all times and Prov. 17. 17. a Brother is born for Adversity For my own share for I 'le speak the Truth tho to my own praise I never lov'd a Friend the worse for being either poor miserable or * See more to this effect in my Irish Conversation p. despised Thus have I made it out to the praise of Poverty that Earth is a place of Penance and that Brown Bread and the Gospel is a 'T was a saying of Pious Dod. good Fare Earth is a place of Toil and Labour and men go not to work in their best Cloaths Men shou'd do well to furnish their Insides a little better and let the Body shift I never heard any man blamed for his Rags but I hear it upbraided to one that he went in Purple I might further add to the Honour of Poverty That the Saviour of the World was born in a Stable and tho the Foxes had Holes and the Birds of the Air had Nests yet the Son of Man had not where to lay his Head In the Poor we b Moral Essays Vol. 1 p. 145. Honour the Poverty of Iesus Christ his Humilimility in those that are Humble and his sufferances in the Afflicted Thus Madam have I sent ye my Thoughts of Poverty which tho writ in a solitary Grove yet have something in 'em that I hope will please ye and if they do tho my Notions are some of 'em New no man will ever censure 'em or if any presume to dislike what you approve of I shall not value it whilst you permit me the Honour of subscribing my self Your most Devoted Friend and Servant JOHN DUNTON The LADY's Answer to my Second LETTER SIR I Confess I have as well as you observed that
thus sharp upon their poor Debtors For in the whole Course and Frame of Nature we see that nothing is made for it self but each hath a Bond of Duty of Use or of Service by which it is Indebted to others The SUN by his splendor to enlighten all the World by his warmth and heat iâ— cherish and comfort each living and vegetable Creature Yea even Man the Lord of the Creation is so framed of God that not only his Country his Parents and his Friends claim a share in him but he is also indebted to his Hound and to his Ox the one for Hunting for his pleasure and the other for labouring for his profit and therefore a good Man is merciful to his Beast His Iudgment Wit Discretion he hath them for others as much as for himself and as to his WEALTH he han't a Penny but what he 's accountable for But such is the mystery of this Stewardship where even GOD himself is Debtor and Mail Creditor for is it not said He that hath pity on the Poor lendeth unto the Lord and that which he hath given will be pay him again Prov. 19. 17. That present payment is the least and worst the Lender oweth more then the Receiver the Poor whose Prayers are heâ—rd bestowing more then he receiveth and his Box is more the Rich Mans Treasury than his own Then wou'd we have a Policy on Heaven of our uncertain Riches we must make the Poor our Insurers Sure I am evâ—ry Man stands in need of this Advice seeing had he the Riches of Solomon whose Wealth was so Great that it wou'd puzzle our Accomplants to find New Names for Sums of all we may say as he said of the Ax Head that fell off to Elijah the Prophet 2. Kings 6. 5. Alas Master it is but borrowed Do â—ou Ouaâ— such a one rich saith Seneca because of his â—ich Sumpter Horse or because he has a Plow going in ev'ry Province or for his large Account-Book oâ— sâ—ch large Possessions near the City When you have said all he is Poor But you will say why Why because â—e oweth all unless you make a difference between borrowing from Men and from Providence Then let not him that has lost an Estate Mourn for another lost it before he had it perchance if he had not lost it now it had lost him for ever and therefore in such a Case as this let us rather think what we have escaped then lost And what we Owe rather than what we are Even Kings owe Protection to their Loyal Subjects and their Subjects of all Ranks owe Allegiance to their Sovereign Lord Our Lands and Lives if we are Loyal are the Kings and nothing can we call our own but Death Then again let us look into our selves and see how our constitutive parts are Debtors each to other The Soul doth quicken and give Life to the Body and the Body like an Automaton as one expresses it doth move and carry it self and the Soul Again if we Survey Man in his parts the Eye sees for the Foot the Foot standeth for the Hand the Hand toucheth for the Mouth the Mouth tasteth for the Stomach the Stomach eateth for the whole Body the Body repayeth again that Nutriment which it hath received to all the parts discharging the Retriments by the Port Esquiline and all this as an Eminent Physician observes in so comely an Order and by a Law so certain and in so due a time as if Nature had rather Man shou'd not have been at all then not to be a Debtor in every part of him The ALCHIMISIS who promise to themselves to turn Tin into Silver and Copper into Gold how will they be transported out of themselves with Joy if they shou'd but see a happy issue of their attempt How much more a Creditor when he shall recover a desperate Debt It is like the Joy of a Father that receives his lost Child Again He that is in Debt hath this great Priviledge above other Men that his Creditors pour out Hearty Prayers for him they wish that he may Live Thrive Prosper and grow Rich and all for their own Advantage They seem to be careful for their Debtors that they may not lose the many Hundreds they owe them Witness those usurers of Rochel who when they heard that the Interest of Money was fallen went and hang'd themselves for Grief and truly Madam I can't altogether blame 'em for most Men owe not only there Learning to their Plenty but likewise their Vertue and their Honesty For how many Thousands live now in the World in great Reputation for their Honest and Just Dealings with all Mankind who if they were put to their Shifts as others as Honestly inclin'd are wou'd soon lose their Reputation â—ea turn Rogues and Knaves too as the Vulgar think and generally ca lt such as are not able to pay their Debts I question not but Want and self Preservation for Hunger will break through Stone Walls wou'd put some of them upon those very hard Shifts they now blame so much in others But for all they are so often put to their Shifts I must say this to the HONOUR OF DEBTORS that they have a great Influence over their Creditors they become in a manner their Land-Lords to whom they Cringe Kneel as if they did owe them all Imaginable Services and are as Ambitious of their Debtors Favours as they who in King Charles's Reign did carress the Royal-Misses to attain the Lives of their Condemn'd Friends or some Place at Court. Without DEBT AND LOAN the Fabrick of the World will be dis-jointed and fall asunder into its first Chaos I might first Instance in what it owes for Drink For as Cowly tells us The Thirsty Earth soaks up the Rain And Drinks and gapes for Drink again The Plants such in the Earth and are The Sea it self which one wou'd think Shou'd have but little need of Drink Drinks Ten Thousand Rivers up So fill'd that they o'er flow the Cup. The busie Sun and one wou'd guess By 's Drunken fiery Face no less Drinks up the Sea and when h 'as done The Moon and Stars drink up the Sun They drink and dance by their own Light They drink and Revel all the Night Nothing in Nature's sober found But an ETERNAL HEALTH goes Round And if the World Runs thus in Debt for Bubb what does it owe for its other Supports Or rather what does it not owe For first the Beauty of the Stars what wou'd it be but Vastness and Deformity if the Sun did not lend 'em Light The Earth wou'd remain unfruitful if it did not borrow Refreshing Dews from the Watery Signs and Planets The Summer is pleasant and promiseth great hopes of Plenty but it is because it taketh up much upon Trust from the Friendly and Seasonable Temperament of the Elements And to say the Truth there is NOTHING GOOD or GREAT in the World but that it BORROWETH something from others to
famous Virgil compos'd his Matchless Georgicks in a Grot or Cave But tho' a Hermit's Life be the most desirable yet I shall now prove that something may be learnt even from Courts and Cities and every thing we see in Publick Before I begin my Remarks on the World I shall give this Description of it The World is the perfect and entire composition of all Things and the true Image and admirable workman-ship of the Godhead the greatness whereof is Incomprehensible and What the World is yet limited being also adorn'd with all Bodies and kinds of Creatures which are in Nature The Great God having made this Great World he was pleas'd to draw a Map of it in the Dast and so he 〈◊〉 Creaâ—on of Aâ— and 〈◊〉 formed ADAM and out of him EVE the Work of the sixth Day and a Compendium of the Labours of the other Five More Servants wait on Man Than he 'll take notice of in every Path He treads down that which doth befriend him When Sickness makes him pale and VVan Oh mighty Love Man is one World and hath Another to attend him Since then my God thou hast So brave a Palace built Oh dwell in it That it may dwell with thee at last 'Till then afford us so much Wit That as the World serves us we may serve thee And both thy Servants be Herbert But my Subject now is only of every Thing in the Great World for I reserve the little walking WORLD to be consider'd hereafter 'T is the Great World What Heaven is I 'm now to behold And the first Thing I shall observe in it is the Heaven and the Stars Oh what a fine Book is Heaven for mortal Man to Study By Heavens I mean not the Supream Imperial part not the Seat of the Blessed which is out of sight but the outward and visible Parts of the heavenly Orbs. Here all th' extended Sky Is but one Galaxie 'T is all so bright and gay And the Joint-Eyes of Night make up a perfect Day Every Star is a fair Letter of the Almighty's Power and is a firm Essence in Heaven giving Light If you What a Star is ask what this Heaven is I answer 'T is as it were a vaulted Body made of water thin like a Skin and movable And here I must own that when I view the whirling-whirling-Heavens and revolve their natural and violent motions when I observe the wandering Stars not fail to accomplish a certain course to keep such exactness in their Irregularities that a Prognosticator will give us a Prediction of the most Shadowed Eccypses in the clearest Sun-shine when I see the â—â—â—ble Spheres The Harâ—â—â—â— of the â—pheres Dancing their unerring Rounds I easily assent to their Harmony so much disputed Blessed Lord when I consider thy Heavens the work of thy Fingers the Moon and the Stars which thou hast ordained I must say with David What is Man that thou art mindfull of him and the Son of Man that thou visitest him If it be ask'd how David a Ps. 83. 4. in surveying the Heavens cometh to mention the Moon and Stars and omit the Sun the other being but his 〈◊〉 shining with that exhibition of Light which the Bounty of the Sun alots them To this I answer This was Davids Night Meditation when the Sun departing to the other World left the lesser Lights only visible in Heaven and as the Sky is best beheld by Day in the Glory thereof so it is best survey'd by Night in the variety of the same Night was made for Man to rest in but when I cannot sleep may I with this Psamist entertain my waking with good thoughts not to use them as Optum to invite my corrupt Nature to Slumber but to bolt out bad Thoughts which otherwise wou'd possess my Soul Again when I view the Firmament the Orb of the movable What the Firmament iâ— Heaven while mine Eye is terminared with it I admire without a limit when I behold the curious Colours in it and the variety of Blazon and then again consider my self a Poor Creature and yet in Chief to the rest By observing this I have wondred to Extacy and conclude that my Tongue was made for nothing more then to dwell on the Praises of that Glory that owns this Coat-Armor The Sun is the Spring of Light an always burning What the Sun is Torch or a Universal Candle that serves the whole World to Work and Walk by Then twinkling Tapors of the Night That poorly Satisfie our Eyes More by your Number then your Light Like common People of the Skies What are ye when the SUN does rise When with a dazled-Eye I look upon this Radiant-Sun the brightest of all Wandring Stars and the Fountain of Light and Heat when I view this Enlivening Flanet and find him roll in the â—odiack as in a Wheel when I note how he screws the Heavens in the Ecliptic how well he knows his Regresses having touched either 〈◊〉 I assure my self there is a HAND that wâ—elds this usefull Instrument and trims this Lamp unto the World The Psalmist tells us expresly He appointed the Moon for Seasons and the Sun knoweth his going down Ps. 104. 19 Slight those who say amidst their sickly Healths Thou liv'st by Rule what doth not so but Man Houses are built by Rule and Common-wealths Entice the trusty Sun if that you can From his Ecliptick line beck'n the Sky Who lives by Rule then keeps good Company Herbert Again When I consider the Circuit of the Earth that The Earth small if compar'd with the Aetherial Orbs. 't is more then one and Twenty Thousand Miles yet of no Moment in respect of the Heavens this constrains me to acknowledge the great Immensity of the Artherial Orbs Great Immeensity did I say why the Sun alone is much bigger then the Earth Nay we have more then probable conjectures from its Paralax and the Earths Piramidal-Shadow that it exceeds it in Magnitude aboue one Hundred and Sixty Times when I consider this and that Sol-Apogeus is distant from me more then Eleven Hundred Semi-diameters of the â—erestial Globe yet no higher then the midst of the Planets when I consider this and what small proportion it bears to the expanded Skies I am lost in the wideness of the 8th Sphere and will say Certainly If a Creature cou'd sill our Capacious Spirit I had found it Were I meerly Ethnick the beholding the Sun alone wou'd drive me to a Metaphysicall-Search the Power and Glory evident in this wou'd sorce me to proclaime an Athiest the greatest Dunce in Nature Advice to thâ—se that are or wâ—u'd be Aâ—sts for he is one who denies the Light and upon the first assent of his Irrational thoughts 〈◊〉 all his Senses Then you that are or wou'd be Atheists often view the Bright Eye of the World the Glorious Sun for by the Light hereof if you on 't blind you may see The being of
Stepney a Observations in a Walk to Stepney c. Hackney or my beloved Hamstead and now as I went along I wou'd conceive the World a Building the Earth a Floor spread wiâ— a Green Carpet-Coâ—g the 〈◊〉 a Roo◠〈◊〉 with exquisite Ornamâ—nts such Thoughts as theâ—e dâ—d mâ—ke me revere the Wisdom of the 〈◊〉 Archâ—t When in these 〈◊〉 〈◊〉 â—ks I obserâ—'d such magniâ—ence in the Outward Court I presently concluded the â—tum 〈◊〉 was beyond description Aâ— Madam we live here in the very bottom oâ— Nature and think little who or what are on the Top oâ— the Context methinks I have something of it by â—ting glances but it vanishes and I ne're catch it Thuâ— you see Madam what Meditations the World affords when I consider it as a Bâ—g the Earth as a Floor and the â—ns as â—he 〈◊〉 â—o it When in longer Walks I have considerd the World as a Cable spread I have obâ—erv'd satisfaction â—or every 〈◊〉 fo◠〈◊〉 â—se Sense dished out in Proper-Objects For us the Winds do blow The Earth doth rest Hâ—aven-move and Fountains flow Nothing we see but mâ—ans our good As our Delight or as our Treasure The whâ—le is either our Cupboard of Foâ—d Or Cabinet of Pleasure Herberâ— What Orient Colours are brought in to please the EYE to delight the EAR what Melody is inclosed in The Musick 〈◊〉 be found in Groveâ— the Breasts of Birds so well instructed in Song that every Grove becomes a Quire What silken sofâ—ness have we for the touch What Cates and tasteful Viands for the dantiest Palats What Odoriferous Scents What perfumed Airs to seast the other Sense What abundance of sweetness is bound up in the small Volume of a Flower I read no less then a Deity in the Few Folios of a Damask Rose Thus Bleâ—ed Lord thy VVorld is a Table spread and every thing in it looks up to thee for their daily Food Thy Cuphaâ—rd serves the 〈◊〉 the Meat is seâ— VVhere all may reach no Beast but knows his Feed Birds teach us hawking Fishes have their Net The great prey on the less they on some Weed Nothing ingender'd doth prevent his Meat â—es have their Cable spread e're they appear Some Creatures have in VVinter what to eat Others do sleep and envy not their Chear And as thy House is full so I adore Thy curious Art in Marshalling thy Goods The Hills with Health abound the Vales with store The South with Marble North with Furrs and VVoods Herbert By the many Sights 〈◊〉 observe in these several Walks I conclude that Nature hath not left my Soul Objectless but there is somewhere a Truth for my Understanding and Goodness for my Will Again my Heart it Elated above the ordinary Level of Admiration when I perceive this Sublunary-world top full of Things as contrary as Fire and Water Earth This sublunary World is top full of Things as contrary as Fire and Water c. and Air yet to subsist by one another when I see this and which is yet stranger when I see them peaceably cohabit in the same Subject I cannot but attribute their ACCORD to a Sovereign Arm and Guidance VVhen on a Promontory I fix my Foot on firm Earth while mine Eye lancheth out into the Main and see the Billows come wallowing one in the Neck of another as if they naturally encouraged themselves to an universal Deluge yet when they foam and make a noise as unkennel'd I may soon observe them at the end of their Chain or if the Tempest shou'd rage so long A Storm describ'd that the tossing Seas shou'd touch the Sky and every Puff shou'd blow up a Grave yet as these Storms are of Nah. 1. 3 4. Ps. 148. 8. Gods sending so they are subject to his Government The Lord hath his way in the whirl-wind and the stormy Wind fulfils his word Tempests are calm to thee they know thy Hand And hold it fast as Children do their Fathers Which cry and follow Thou hast made poor Sand Check the Proud Sea even when it â—wells and gathers Herbert VVhile the Ocean swells it self into Alps of Water and the Brow of it is so surrow'd with Rage that every VVave threatens to write me among the Dead suddenly all is cut off with a dash VVhen I behold this diffusive Element stand upon an Heap sure there is some Hitherto and no further that it hears in its loudest Roarings and this is Gates and Bars to it VVhen The Reciprocation of the Waterâ— I look upon the Râ—ciprocation of the VVaters I feel a Spring-Tide of Thoughts at the highest flow within me and go beyond the MOON to find a Cause 'T is true some attribute the Ebbing and Flowing of the Sâ—a to certain subterranean Fires whose Matter is near a kin to the Matter of the MOON and therefore according to her Motion there continue their Times of burning and burning they make the Sea so to boil as that it is a Tide or High-water but going out the â—es in the bottom of 〈◊〉 Sea Sea sinks again but these Fires in the bottom of the Sea are but meer Conjecture for the Flux and Re flux of the Sea is a great Secret of Nature and gives us therefore principal occasion to magnifie the Power of God whose Name only is excellent and whose Power above Heaven and Earth VVith what amazement have I view'd the swelling Main They that go down to the Sea in Ships that do Bâ—siness in great Waters These see Psal. 107. 23. the Works of the Lord and his Wonders in the Deep Who can enough admire the Providence of God to Sea men The Sea which seems to stop the Traveller Is by a Ship the speedâ—er Passage made The Winds who think they rule the Marener Are rul'd by him and taught to serve his Trade Again when I look upon the Use of the Sea I conceive great Mercy and Wisdom in placing of it Those Heavenly-Buckets that pour out refreshing Refresâ—ing Showers whence they come Showers on the parched Soil are dipp'd in this Cisterâ— and it is as the Liver to the Body filâ—s the Ground with irriguous Veins thus we see Each thing is full of Duty Waters united are our Navigation Distinguished our Habitation Below our Drink above our â—eat Both are our Cleanliness Hath one such Beauty Then how are all things neat Again when I see the Earth once every Day muâ—e The Night describ'd it self in ' its own Shadow and that the Dark may not be Irksome our busy Eyes are as often clos'd by a Law of Rest which upon Pain of Death we may not long infringe and how orderly do we go to sleep The Stars have us to bed Night draws the Curtain which the Sun withdraws Musick and Light attendour Head All things unto our Fleshare kind In their Descent and Being to our Mind In their Assent and cause Herbert That Sleep which refreshes Nature may be thus defin'd 'T
is the resting of the feeling Faculty the Sleep how caused Cause is a cooling of the Brain by a pleasant abounding Vapour breathing forth of the Stomach and ascending to the Brain when that Vapour is concoâ— and turned into Spirits the Heat returneth and the Senses recovering Wâ—ing 〈◊〉 how caused their former Function cause waking The Affections of Sleep are Dreams If 't is asked Dreaâ—s what they are I answer A Dream is an inward Act of the Mind the Body sleeping and the quieter that Sleep What they be is the easier be Dreams but if Sleep be unquier then the Minde is troubled The Uâ—iety of Dreams is according to the divers constitution There variety of the Body the clear and pleasant Dreams are when the Spirits of the Brain which the Soul useth to imagine with are most pure and thin as towards Morning when Concoction is perfected But Troublesome Dreams are when the Spirits be thick and impure All Natural Dreams are by Images either before proffered to Memory or conceived by Temperature alone or by some Influence from the Stars as some think But I shall say no more upon this head designing my 40th Letter shall treat of the Sentiments of the Soul in Infancy Dreams Trances Dotage c. Thus we see NIGHT serves us for a Curtain and Halfe our Life runs out in a Sleepy Vacation of Senses that whether we Sleep Wake or Dream the half of the Term of our Life runs out in a Sleepy-Uacation of Senses and is most pleasureable tho least delightsome Blessed Lord How finely dost thou Times and Seasons Spin And make a Twist checker'd with Night and Day Which aâ— it lengthens Winds and Winds us in As Bowls go on but turning all the way Herbert In this I adore a Sâ—pream Wisdom The withering Grass likewise is no less beholding to the Night then The Heavenly Lâ—beck 〈◊〉 〈◊〉 the◠〈◊〉 〈◊〉 〈◊〉 their may be a Growth in Vegtables our heavy Heads for now the Heavenly-Limbâ—ks do distill theâ—r chearing Influences that there may be a Growth in Uegetables the Nightly Moisture â—gles it self with the Heat by Day But while I stand admiring thus Câ—thius Aurem Velliâ— here is one within tells me I need not go fish for Wonders in the Deep or camb the height of Heaven for Heaven for my self is aâ— amazing wonder Indeed when I reflect on the Structure of my Body Meditations on the structure of my own body I see it is not ordinary I see it is erect when other Creatures Grovel I have a Priviledge of looking up when the rest stand motto'd by the Poet with A Pronaque cum spâ—ant c. Os Homini sublime dedit c. Is there a more exact Work then our Head here all The Sâ— keep their Rendivouz in the Head the Senses keep their Rendeâ—ouz lie Leaguer to give Intelligence if an Object that carrys any Colour with it comes the Eye notes it immediately If it makes a noise the Ear catches it and so of the rest Man is all Symmetry Full of Proportions one Limb to another And all to all the VVorld besides Each part may call the â—arthest Brother For Head with Foot hath private Amity And both with Moons and Tides We see MAN is a Creature that hath Reason and What Man is and the manner of his Generation as he is most excellent so hath he a more perfect shape in Body than others Physitians tell us His Members are formed and begin to appear distinctly about the Six and twentieth Day And they are all perfect in Males at 30 Days and in Females at 36 Days About this time the Child beginneth to live and to feel The Male is moved in the Third Month but the Females in the Fourth Month then 't is nourish'd and encreased till the Ninth Month when it is Grown great it is brought forth This is the forming and procreating of Man for whose sake all other Creatures were made Then what a wonder in Nature is Man and where ever we Ramble we find the Wonder the greater by the diversity of Faces we see in Publick in Ten Millions of Faces there are not two alike or not so alike but they are easily known one from to'ther and their â—aices are different as their Faces ' Tho the Face of the Creation hath ' its variations of Senses oâ—ward Prospect and Beauty by the alternate Intermixtures of Land and Waters of Woods and Feilds Meadows and Pastures God here mounting a Hill and there sinking a Vale and yonder levelling a pleasant Plain designedly to render the whole more delectable and ravishing to the Eyes of Men 〈◊〉 they see his wonders in the Land of the Living yeâ— hath he no where given us more admirable expreâ—ons of his infinite Power and Wisdom than in the 〈◊〉 â—brick of Mans Body wherein he hath contrivâ—d to Sum up all the Perfections of the Greater tâ—at lye here and there scattered about nor is it possible for the Heart of Man to adore enough the Tranâ— of his Divine hand in the Perfections that he bears about him But amongst them all omitting the curtous Contexture of the whole Frame to survey only the a A Breif Survey of Glories of the Face and of the Admirable Graces that God has lodged in 〈◊〉 Feature of it Glories of the Face and the admirable Graces that God has â—odged in each Feature of it and then to remember how many Millions of them have passed through his Hands already flourished out with a perfect diversity of appearance every one as I hinted before discernably varying from all the rest in different Feature and â—ein and yet every one excellently agreeing with all in the same Identity of Aspect All this variegated-Work miracusously performed within the compass of a Span to let us see what a God can do when as the Wise Potter he turneth his Wheel and molds Nature into infinite Ideas and Formes The several Sences in Man are also Matter of Wonder Sences Outward These are Outward or Inward The Outward only perceiving Things persent And every one of these have their Proper Subject The Sense in the whole Body is TOUCHING This Touching is a Sence by means of Flesh full of Sinews apprehending Tactil Qualities His Instrument is Flesh full of Sinews or rather a Nerve like a Hair disperst thoughout the whole Body Sences of certain parts are more or less Noble The Seeing Nobler are Seeing and Hearing whose means are the Water and Aâ— Sight by the Eye perceiveth bright and coloured Things the Subject where of is Light c his Instrument is the Nerv-Optick which from the Brain cometh to the Eyes Hearing is a Sense perceiving Sounds his Instrument is a little Skin in the lowest winding or turning of the Ear dry and full of Holes The Skin is double one Hearing below which covereth a little Bone like an Anvile another above containing a little Bone
Perspective Glass through which they behold their Misery warrant my giving them Black Characters No Sabina I find too much in my own Breast to damp my censuring others and have as little Reason to be pust up with Conceit With Conceit of what shou'd I be proud of for my Head is as full of Whimseys as if it kept open House for all the Maggots in Nature yet excuse me too for I don't see but others only they have more Wit to conceal 'em have as many Maggots as Iohn Dunton And therefore Maggots in every Brain 't is Mr. Herbert tells us Man builds a House which quickly down must go As if a Whirl-wind blew And crush'd the Buildings And it s partly true His Mind is so O what a sight were Man if his Attires Did alter with his Mind And like a Dolphin's Skin his Cloaths combin'd With his Desires Surely if each one saw anothers Heart There wou'd be no Commerce No Sale or Bargain pass All wou'd disperse Andliv apart But suppose I cou'd see nothing greater or more Maggotty then my self to arrogate my Service yet were I far from being Absolute nor dare I think my self mine own Man My Hands and Shoulders tell â—e I was born to labour for my Hands and Shoulders and other parts are a Lecture to me for the labour of my Body And my station here minds me that I must be busied in Contemplation for I look on the Earth as a Green Bank recover'd from the Waters for me to stand on unmovedly while I behold the tossing Seas and turning Spheres and all things else in agitation Now to be tasked in this manner denotes my condition to be that of a Servant I further know my subjection My great Ignorance by my Ignorance I cannot so much as give an Account of my own Being how I was brought hither I have it not in my own knowledge if those about me had combined it had been more easie to have made me believe an Eternity of my self a parte ante than the Atheist a parte post That I had a Beginning is but deliver'd me I was lighted I know not how noâ— when by Tradition confirm'd by the Motions of accretion and diminution in my self and Example in others for I was LIGHTED I know not how nor when Again In the Administration of Things their Order is not from any Law of mine and I might well be call'd Esop's foolish Fly should I think my self able to make the very Bsop's foolish Fly Dust that made me now while I ponder on these Things and a thousand more that I see in the World I look for something greater than it It seems to me unreasonable That a Work so Absolute and Uniform should want an Efficient I dare not with Empedocles sit shuffling in a dusty The wise Administration of Things lead us to the Consideration of an Immense Being CELL 'till I have made a World of Atoms But I will resolvedly say such wise Position and Administration of Things here was never Casual so I search and wonder and tremble for I find my-self not far from that Immense Being that I thus grope after and sure I am if a Light was brought into the Room I shou'd see my self in the everlasting Arms of a Father or an Enemy These things I read by the Hierogliphicks of the Creatures in the A. B. C. of Nature for so I 'll call the Book of Morks compar'd to that of the Word of later Edition and of more Perfection This is the unmasking of the others Frontispiece this leads me and refers them to an ALMIGHTY GOD here manifested in his several Subsistences and Attributes I have it here in plain Words What was but pointed at in the other Behold this little Uolume here enrold 'T is the Almighty's Present to the World Hearken Earth Earth Each senseless thing can hear His Maker's Thunder tho' it want an Ear. Gods Word is senior to his Work â—y rather If rightly weighd the World may call it Father God spake 't was done This great Foundation Was but the Makers Exhalation Breath'd out in speaking The least work of Man Is better then his Word but if we scan God's Word aright his Works far short do fall The Word is God the Works are Creature 's all The sundry pieces of this general Frame Are dimmer Letters all which spell the same Eternal Word But these cannot express His Greatness with such easie Readiness And therefore yield For Heaven shall pass away The Sun the Moon the Starrs shall all obey To light one general Boon-Fire but his WORD His Builder up his all destroying Sword Yet still survives no jot of that can die Each Tittle measures Immortality Once more this mighty Word his People greets Thus lapp'd and thus swath'd up in Paper-sheets Read here Gods Image with a Zealous Eye The Legihle and Written Deity But I 'll not undertake to unfold its Excellency for to speak of every Thing in this Book requires a better Why the Holy Bible is the chief Book we shou'd study Pen than mine however this I shall say of it He that Questions its Worth instead of an Answer shall be deservedly blam'd as neglectful of reading the Holy Scripture When I have weighed the Premises I am troubled My Resolutions to read it often that I have so truanted formerly and cannot but now resolve to put my self with more diligence upon this Spiritual Literature Thus having mentioned the Characters of SUN MOON HEAVEN and EARTH and the other Creatures I shall be able to put them together and make them spell Infinite Wisdom and Power as much as boundless Mercy From the Earth I learn to contemplate from the Heavens I learn to add Motion and Practice to my Speculation When I see how the dead Earth and Water serve the Vegetive and they the Sensitive and they the Rational Creatures What spiritual use we should make of every Thing we see in the World And when I see how this subordination keeps every thing entire let me hence also learn Duty let me remember tho' I am exalted above all these yet there is a higher than the highest to whom I am in all humbleness to stoop as they to me And if my Ox knows his Owner and my Ass his Masters Crib let them teach me to know him from whom I have receiv'd All and to whom I owe all And Lastly When I see the largeness and capacity of my own Soul I will learn to decline the small and narrow Creature and search after an Object able to better it able to fill it And as I shou'd make this spiritual use of every thing I see in the World which I call the Book of Works so likewise that I may be more skill'd in God's other Book I shall desire to meditate in it Day and Night to use it on all occasions as a Medicine for every Disease If I am in doubt I will make it my
is as much to be deplored as not to be 4000 Years after it we know something what Death is by the Thought of that Time and Estate of our selves which was ' ere we were our Nephews haue the same Reason to â—ex 〈◊〉 yes that they 〈◊〉 not â—ung in our Dayes which we have 〈◊〉 that we shall not be old in theirs they who so re-went us did give place unto us and shall we grieve to give room to them who come after us And I 'm apt to think there 's nothing in Death it self that can afright us 't is only Fancy gives Death those hidious Shapes we think him in 't is the Saying of one I fear not to be dead yet am afraid to dye ' tho I don't see why we should be afraid of Death but as 't is the inlet to What Life is Eternity for Death is no more than a soft and easy Nothing Shouâ—d you ask me then what is Life I 'd answer with Crates who being asked this Question said nothing but turned him round and vanish'd and 't was judged a proper Answer Life's nothing but a dull repetition What Death is a vain fantastick Dream and there 's an end on 't But what ever 't is to live sure I am if you credit Seneca 't is no more to dye T is only Fancygives Death those hideous Shapes we think him in than to be born we felt no pain coming into the World nor shall we in the Act of leaving it Death is but a ceasing to be what we were before we were we are kindled and put out to cease to be and not to begin to be is the same thing I have met with one arguing thus Death which is accounted the most dreadful of all Evils is nothing to us saith he because while we are in being Death is not yet present so that it neither concerns us as living nor dead Epicurus in Gassend Synt. for while we are alive it hath not toucht us when we are dead we are not So that we look upon Death with our Eyes not with our Reason or we shou'd find a certain Sweetness in Mortality for that Essay on knowing our Friends in Heaven p. 87. can be no loss which can never be mist or desired again But let Death be what it will 't is certain 't is less troublesome than Sleep for in Sleep I may have disquieting Pains or Dreams and yet I fear not going to bed For Sleep gives us a sip of Joy but Death the full draught This is my Notion what DEATH is but I can't be sure I ' ent mistaken for my writing of my own Funeral shews I 'm yet alive or were I laid in my Grave I shou'd know as little what Death is as I do now for dying deprives us of knowing what we are doing or what other state we are commenceing T is a leap in the dark not knowing where we shall light as Mr. Hobbs told his inquisitive Friend when he was going to dye But ' tho I know so little what Death is there have been Men that have tried even in Death it self to relish and taste it but as I said before there are none of them come back to tell us the News Canius Julius endeavoured to make Trial what Death was that he might come again to acquaint his Friends with it No one was ever known to make Who once in Death's cold Arms a Nap did take Lucret. Lib. 3. Canius Iulius being condemn'd by that Beast Caligula as he was going to receive the stroke of the Executioner was ask'd by a Philosopher well Canius said he where about is your Soul now what is she doing what are you thinking of Iwas thinking 〈◊〉 and the faculties of my mind setled and fixt to try if in this short and quick instant of Death I cou'd perceive the motion of the Soul when she starts from the Body and what this passage is and whether she has any resentment of the separation that I may afterwards come again to acquaint my Frâ—ends with it But we don't read that Canius after he was put to death ever came to life again to acquaint his Friends what Death was But ' tho he did not there be those that have for my sâ—lf had once the Curiosity to visit two certain Persons one had been hang'd the other drown'd and both of them very miraculously brought to Life again I asked Of two men that came to Life again after they had bin hang'd and drown'd with an account of what they felt in their dying what Thoughts they had and what Pains they were sensible of The Person that was hang'd said He expected some sort of a strange change but knew not what but the pangs of Death were not so intolerable as some sharp Diseases nay he cou'd not be positive whether he felt any other pain than what his fears exacted He added that he grew senseless by little and little and at the first his Eyes represented a brisk shining red sort of Fire which grew paler and paler till at length it turn'd into a black after which he thought no more but insensibly acted the part of one that falls asleep not knowing how nor when The other gave me almost the same Account and both were dead apparently for a considerable Time These Instances are very satisfactory in cases of violent Death and for a natural Death I cannot but think it much easier diseases make a conquest of Life by Essay on knowing our Friends in Heaven p. 88. little and little therefore the strife must be less where the in equality of power is greater However by these instances we see there is a certain way by which some Men make tryal what Death is but I never expect to know it 'till I make the Experiment But I do believe if there be any evil in Death it wou'd appear to be for that Pain and Torment which we apprehend to arise on the breaking of those straight-bands which keep the Soul and Body together But that the Sâ—ght Hearing Smellâ—ng Taste leave us without Pain and unawares we know most certainly and why should we not The Sight Hearing Smâ—lling Taste leave us without Pain and why should we not believe the same of Feeling believe the same of Feeling But ' tho we can have no perfect Notion of Death yet this we are sure that Death is a profound sleep in which Nature lets it self fail insensibly when she is tyr'd with the disquiets of this Life It is a Cessation of all those Services which the Soul renders to the Flesh. This is Death as near as I can judge of it And if Death be no more then this I shan't shed one Tear at the Thoughts of my own Death tho' I have shed many at the Death of others I think the Thracians were much in the right to weep when a Child was born and to rejoyce when it dyed We also read that Lodowick Coâ—tusius a
Lawyer of Padua forbid to his Relations Tears and Lamentations by his Will and desired that he might have Harpers Pipers and all sorts of Musick at his Funeral who should partly go before partly follow the Corps leaving to every one of them a small sum of Mony His Bier he ordered to be carried by 12 Virgins that being clad in Green were to sing all tâ— way such songs as Mirth brought to their remembrance leaving to each a certain sum of Money instead of a Dowry Thus was he buryed in the Church of St. Sophia in Padua accompanied with a hundred Attendants together with all the A Lawyers merry Funeral Clergy of the City excepting those that wore Black for such by his Will he forbid his Funeral as it were turning his Funeral Rites into a Marriage-Ceremony I can't say how far such rejoycing as this is proper for a Funeral occasion but this I declare when I am once dead I wou'd not have my Friends lay it to heart But however they may carry it towards my Dead-body 't is a comfort to me that I have no slavish Fears of Death I can be contented when I 'm fairly dead to undergo the tedious conversation of Worms and Serpents those greedy Tenants of the Grave who will never be satisfyed till they have eat up the Ground-Landlord By which it appears that The end of all other Creatures is less deform'd than that of Man We must not live in Sin if we would not be afraid of Death Plants in their Death retain some pleasing smell of their Bodies The little Rose buryes her self in her natural sweetness and Carnation Colour only mans dead-Carkass is good for nothing but to feed Wormes and the Worms â—re long will feed sweetly on me But tho' â—fter my Skin Worms destroy this Body yet in my flesh shall I see God so that I am not solicitous how or when I shall make my Exit provided my Soul be happy and my Body buried in that manner I shall anon describe and therefore 't is I'm writing An Essay on my own Funeral The Worms will feed sweetly on me Job 24. 20. J b. 19. 26. why I am not terrified with the dismal knels the Blocks and Herses that attend Funerals that I may bid farwell to the World before I leave it that being in it the World may see I wou'd not be of it I wou'd willingly set all things in order before Death comes for the' I am not much terrified with the Solitude and Darkness of Graves as they resemble my present Cell nor with the Dismal Knellâ— the Blacks and Hearses c. that attends Funerals yet I must acknowledge Death is a serious thing for when a Man dyes he takes his solemn Leave of one World and gâ—es into another where he never was yet to receive his final Doom The Dread of this made Oldham cry out in his last Sickness Even I who thought I cou'd have been merry in sight of my Coffin and drunk a Health with the Seâ—ton in my own Grave now tremble at the least Envoy of the King of Terrors to see but the shaking of my Glass makes me turn pale and fear is like to prevent and do the Work of my Distemper 'T is strange to see Men of such great Curiosity so afraid of dying for who wou'd not be content to be a kind of Nothing for a Moment to be within one Instant of a Spirit and soaring through Oldham's Sunday-Thought in sickness p. 59. Regions he never saw and yet is curious to behold But Conscience makes Cowards of us all This made Lewis 2. so afraid of Death that when he was sick he forbid any Man to speak of Death in his Court. The wicked Liver ventures Eternity upon his last breath and therefore Death which lets him into it appears so gastly But the Rays of the setting Sun are the fairest and I desire to live in such a constant preparation for Death that my life may not set Reflections on a Death-â—ed Repentance in a Cloud as they generally do that croud up Repentance into so narrow a room as a sick-bed Solomon saith Man goeth to his long bome short preparation will not fit so long a Journey O let me not have my Oil to buy when I am to burn it they dreadfully mistake themselves that think a Man can live a Life of Holiness when he is just a dying and therefore when I come to dâ—e I wou'd have nothing to do but to dye For now I discover a Falacy whereby I have long dâ—eived my self which is this I I desired to begin my Repentance from my Birth-day have desired to begin my amendment from my Birth-Day or from the first Day of 〈◊〉 Year or from some eminent Festival that so my Repentance might bear some remarkable Date but when those days were come I have adjourned my Amendment to some other time Thus whilst I â—on'd not agree with my self when to start I have almost I aâ—journed my amendment to some other time lost the running of the Race I am resolved thus to befool my self no longer I see no time like to day Grant O Lord that to day I may hear thy Voice And if this day be obscure in the Calendar and remarkable in it self for nothing else give me to make it memorable in my Soul by now beginning the Reformation of my Life Not that I allow my self in any known sin none but an Atheist can do that But Bishop â—her tells us the best Man living does enough in the day to bring I 'le delay 〈◊〉 no longer â—im on his Kâ—s at Night and therefore I 'de now be more concern'd for my Soul then eyeâ— for having loyter'd too much in my way to Heaven I have noâ— a long Race to run by a sâ— Bâ—h a great way to go by a sâ—ing Sun Yet I hope I shou'd 〈◊〉 wholly despair if I 〈◊〉 but one moment left to repenâ— I shou'd not wholly despair if I had but one moment left to repent in for tho our Lord says 't is harder for a Rich-man â—o enter into Heaven then for a Camel to pass through a Needles Eye but yet he tells us 't is not Impossible for all that and 't is as hard for an old â—inner to enter into Heaven a for a Rich-man and doubtless very hard for a Death bed or momentary Repentance to obtain Salvation because 't is extreamly dubious whether it can be real but yet 't is not Impossible for we see the Thief on the Cross was sav'd with one single act of it exerted a moment ' Iis as hard for an old sinner to enter into Heaven as a Rich-man before he dyed that Example indeed is but one but yet it shews us there may be and is sometimes more or else that Example wou'd be to no purpose and as it evidences on one side that Continuation in sin is extream dangerous so on the other
on our Portion of Eternity nay we even form our Words with the Breath of our Nostrils and we have the less time to live wan't we dead already Eor ev'ry word we speak I say it again wa n't we dead already for Anaxagoras undertook to prove what 〈◊〉 we call Life is actual Death and that what we call Death is Life And as I am dead as dead as I 've here described so if I take a view of my My Father Mother c. and most of my Friends are dead Generation and Friends about me tho I enjoy them a while I find at last they follow the necessity of their Generation and are finally removed some by Age some by Sickness and some by casualty what a Bubble what a nothing What a wink of Life is Man Most of my Friends are gone and all by Death My Father is gone in one Friend my Mother in another Dear Ben in another Daphne the MATCHLESS DAPHNE in another Harris in another Showden in another and S. Darker in another the Delight of mine Eyes the pleasure of my Ears the Fellow of my Bed The Servants of my House my old School-fellows are either all gone or much impair'd Time was their Race but newly was begun Whose Glass is run They on the Troubled Sea were heretofore ' Tho now on Shore And 't is not long before it will be said Of me as 't is of them Alas he 's dead Now when I consider the Diminution I daily suffer in this kind methinks I stand as Aaron once did in the Camp betwixt the Living and the Dead and while I reflect on my self I find I so participate of both that I am indeed but half alive and half dead for half my Body by reason of the Stone c is dead and hath already taken Seizin of the Grave for me And as I hinted before I 'm half alive and half dead Five Parts of my Relations are dead the Companion also and Fellows of my Apprentiship are gone before So that if I wou'd adhere to the greater number as Many so in Factions I must repair to the Dead if I en't with 'em already for my Habitation My own Body moulders apace and the very top and Cover my THATCH above turns Colour grows Gray and withers But tho' my Friends are dead and I 'm dying apace my self yet I am so much My Body moulders apace the same with my Reverend Father which I dare not say of the other Persons I have here mention'd that he cannot die whilst I am alive THE youthful Blood that beat the winding Maze Within your Veins gave length unto my Days The active Heat distil'd a crimson Dew Through those warm Limbecks and made Me of you That to such full proportion I am grown People do still Me for Your Figure own Then since I have deriv'd a part from Thee Thou canst not dye whilst Thou hast part in Me. Thus Sabina having given you some general thoughts on my Death and Funeral I shall next lay my self out for Dead for I 'm now supposing what will I 'm now laying my self out for Dead happen one time or other And now when my Breath is gone my Eyes closed the Bell toll'd and my Body coffin'd up for the Grave where wou'd I have my Soul whether in Heaven or in Hell Sure not in Hell least I shou'd want Lazarus to cool my Tongue but in Heaven where there be Rivers of Pleasures c. I thus descend to a particular Application of Death to my self for the common No fight so terâ—ible as to see a man breathing his last sounds of Death-post's through our Ears without any stop whereas the seeing a Dead Friend the Spectacle thereof by a self Application Inns even in our Hearts Much more then shou'd the Representation of our own Deaths affect us for there 's no sight more Terrible then to see a Man breathing his last but It must be done my Soul tho' 't is a strange A dismal and mysterious change When thou shalt leave this Tenement of Clay And to an unknown Some-where wing away When Time shall be Eternity and thou how Shalt be thou know'st not what and live thou know'st not When Life 's close Knot by Writ from Destiny Disease shall cut or Age untye When after some delays some dying strife The Soul stands shivering on the ridge of Life With what a dreadful curiosity Does she lanch out into the Sea of vast Eternity Norris My Soul and Body Two old Friends being now parting methinks I see how The parting of Soul and Body my Mind wou'd fain utter it self and cannot for Respiration or Breathing is thus perform'd The outward Air is drawn in by the vocal Artery and sent by the mediation of the Midriffe to the Lungs which dilating themselves as a pair of Bellows reciprocally fetch it in and send it out to the Heart to cool it and from thence now being hoâ— convey it again still taking in fresh but How the Body is encoldned to a Fashionable Clay these Organs being now quite disabled the Spirits shrink inward and retire to the vanquish't Heart as if like Sons prest from an Indulgent-Father they wou'd come for a sad Farewell while that in the mean time pants with afrighting pangs and the hands and feet being the most remote from it are by degrees encoldned to a Fashionable Clay as if Death crept in at the Nails and by an insensible surprize suffocated the invirond Heart Curiously didst thou make me saith David in the lowest parts of the Earth but now to see those Elements which compounded made the Body to see them thus divided and the Man dissolved is a rueful fight And now methinks I see all my Friends like conduits dropping Teares about me while I neither know my wants nor they my cure Nay now my very Doctor tho' the most able Physitian I know in London stands as one that gaâ—es at a Comet which he can reach with nothing but his Eye alone To see The Doctor knows not what to prescribe all this happen to one whose Conversation has endear'd him to us is very dreadfull Oh the Pangs I felt when Iris was breathing her last for even then she lay uttering such Expressions as these I 'll love thee as long as I live Thou art a dear Child to me I pray God bless my Dear Yok-fellow and give him Grace I pray thoe give him grace to live so here as he may live What 's meant by a Lightning before Death with thee hereafter And all this she utter'd at the Time when she was actualy dying Which we found to be a Lightning before Death t is observed of sick Persons that a little before they die their Pains leave them and their Understanding and Memory retuns to them as a Candle just before it goes out gives a great Blaze This is what is call'd a Lightning before Death Iris had a kind of
dying and therefore I can't understand Valeria's Policy in not sparing 500 l. out of 6000 l. seeing I do resolve if she will be happy it shall only be with her Husband for I marry'd her for Richer for Poorer and as we embark'd in the same COURT-SHIP so I do assure her we 'll Sink or Swim together But Solomon tell us there 's a time to embrace and a time to refrain from embracing and therefore tho' the Law is Eloquent and There 's a time to embrace and a time to refrain fromembracing will perswade her to Live with me yet till I see a fair opportunity I shan't turn my Addresses into a Legal-Courtship for I had rather that kind methods should melt her into Love and Tenderness However my Wife is my proper Goods and I 'll Pound that Man whoever he is that offers to steal her from me or that endeavours by any Device or by flattering her Mother My Wife is my proper Goods to defraud me of that which she solemnly promis'd me before marriage for as 't is a Promise in Writing 't is as much a Debt in the Court of Conscience and in the Court of Chancery too as if I had a Bond or Mortgage A promise in writing is a debt in the Court of Conscience and in the Court of Chancery too to secure it to me And as I am able to prove such a Promise in Writing so I can also prove by a letter under her Artornies Hands that she was fully satisfied with my Estate But why shou'd we give Money to promote the Laâ— It wou'd be more like Christians to give it to promote the Gospel Besides if I had Ualeria's Company and a small matter to make me easy I have all I desire and when she sends me the same Message yil run to meet her with open Arms she shall then even Rule me and all I have by her voluntary and ready obedience But the Bags The Attorneys Letter gave satisfaction about my Estate lie so high in her way at present that she can't get over 'em but when she falls to dispersing this gilded Rubbish all misunderstanding will be then remov'd and the same Hour I hear the News the Bells of St. Albans shall Ring as loud for our Reconciliation as ever they did for our first Marriage neither shall the Poor of that Town be forgot that so Heaven may Valeria's Company is all I desire continue us a happy Couple But this is News that I don't expect and therefore I bequeath all my Printed Cases except the Case should be alteâ—'d to my old Friends of St. Albans that by comparing the Truth with those many The Bags lie so high in her way that she can't get over ' em Lyes they have heard they may defend the Cause of an injuâ—'d Stranger who did not come till he was sent for and therefore 't is fit he should have civil Treatment And in the last Place I give to the Dear Valeria my present Wife A Ring with this Inscription Set your Affections on things above The Bells of St. Albans shall ring as loud for our Reconciliation as ever they did for our first Marriage for seeing she talks so much of going to her God instead of giving her Money to Adore and Worship I freely bequeath her to God who gave her 'T is true she has a Rich Mother and I might justly bequeath her to her for the Reasons mentioned in my Printed Case and I have a President for the leaving her Mother such a Legacy as this for we read Endamidas dying Poor left his Aged Mother to Aretaeus and his young Daughter to Charixenus two Rich Friends of his the one to be maintain'd 'till she dyed and the other 'till she Marryed and the Heirs as soon as they heard of this Will came forth and accepted those things that were given in Charge But suppose I had no such President as this to bestow her Daughter upon her yet one wou'd think I cou'd not leave her a better Legacy than her own Child but seeing she won't part with her Bags now she 'll less do it when I am Dead and therefore out of pure Love I chuse rather to bequeath her to God who gave her and tho' I en't like to be Buryed with â—er Legacies her her precious Dust being to Feast the St. Alâ—ns worms in the Abby Church where her Father hes and not the Phanatick-worms of the New-Burying-place yet I hope she 'll there rest in Peace and hearafter meet me in Heaven But if she grows so obliging as to deliver me from my Present Grievance that I may HONESTLY have Issue by her to it I wou'd leave 1 Chron. 28. 9. and I pray God see it executed according to my Will And for her self were she thus kind I wou'd turn her Iointure into a Deed of Gift which would double the value of it and make it the Study of my whole Life to please her Having in these Legacies endeavour'd to satisfie my self my Friends and my dear Spouse It is farther my Will That for the Payment of these Debts and Legacies If my present Wife happen to survive me that The growth of my Woods will Pay all I owe in 5 Years time my Executor Sell my Woods and the Reversion of my Estate as soon as ever I am Buryed but in case I survive her I 'll pay 'em my self in a Weeks time But if neither of our Deaths happen let no Man question his Money for the Growth of my Woods in about five Years Time will pay all I owe what I owe not being the fifteenth Part of what my Estate is worth No Debts in my Shop-Books to be receiv'd c. 'T is farther my VVill that no Debts in any of my Shop-books be receiv'd from any Person that is not fully satisfied he owes me what he is charged with I insert this that no neglects of crossing Accounts tho' I hope there 's none may be an Injury to any Man 'T is also my Will that all the Promises I ever made provided they are My Promises to be all perform'd fully proved be as punctually perform'd by my Executor as if the Persons to whom they were made had 'em under my Hand and Seal So much for my Debts and Legacies My Body not to be Buried till the 7th day after my Decease As to my Funeral and Grave c. 'T is my Will that the 7th Day after my Decease and not before my own Mother coming to Life that Day she was to be Buried my Executor see me nail'd down in an Elm-Coffin such a one as was made for my first Wife My Reverend Father Mr. Iohn Dunton in his last VVill speaking concerning his Funeral My Father's Funeral says 'T is his Desire that his Funeral might not be perform'd 'till seven Days after his Decease which Request was occasion'd as I hinted before by his first Wives lying seemingly
total Dissolution of the Body the Soul is freed from any more sinning and all the sufferings of this Life a Condition much to be desir'd by all but those that are so blind to take their Misery for their Happiness and dore upon this present Life and such there are and ever was of whom St. Austin in amazement speaks when he says At what cost and labour do Men endeavour to prolong their Labours and by how many frights to fly Death to the end they may be able to fear it for the longer time 'T is true since Death was at first laid on Man as a penalty it must be allow'd to be that which Nature in it self abhors but God whose very Punishments are the effects of his Mercy and Goodness has ordain'd it to be the means to procure our Happiness both to wean our Affections from too much love of this Life and also to bring us to the possession of a better which if truly understood would more than overcome our natural aversion it wou'd make us long to be dissolv'd at least willing to die at our appointed time for those that believe and hope for a glorious Resurrection should they regret in Death the loss of their Bodies 't would look like the impertinent Folly of one that shou'd lament the loss of the Egg that was become a Chicken for sure it is for us to desire to be always what we are is to oppose the perfection of our Natures and speaks us degenerated to the lowest degree of Brutality Could we obtain a true Judgment of our selves we should like the Man you mention think it more Eligible to end than begin our Life again and 't is a great sign we have never labour'd for Heaven and Happiness when we are not weary enough to wish for Rest but like Children that pass their Day in trifling Follies are never weary but must be forced to Bed or else deluded to it by a false hope some such deceits are found for cheating Men as much as Children and often sends 'em to rest before they think on 't tho' were they not as insensible as Death it self can make 'em they cou'd scarce think of any thing else amongst the many Monitors the World affords us but yet I wonder how you can think it an easie matter to humble the preposterous Pride of Man 't is not the sight of a Funeral can do it nor yet your humbling Uerses he carefully secures his Pride from all Assaults while he lives and charges it to carry it to his Grave so dearly he loves it as his best Companion without which all worldly Enjoyments would be insipid and give him more pain than pleasure for Pride is the chief Ingredient in all our Pleasures to make 'em desirable and for that reason they do well to keep the thoughts of Death at an humble distance from their Pride for Death's the greatest Enemy it can encounter which first or last will get the Victory for how many Persons are in Mourning half their Life time for the Death of Pride Those who lament the loss of Youth the loss of Beauty or of Grandeur 't is all but Funeral sorrow for the loss of Pride the dear Companion of Beauty Youth and Grandeur which is gone before 'em but if that will satisfie 'em they shall soon follow This we must needs observe in the Death of our Friends and Relations who once enjoy'd this Life as much as we do yet cou'd not baffle Death but were forc'd to yield to his Summons which are so Arbitrary we have no Rule to take our Measures by to prevent surprize 't is therefore best to be always ready to entertain Death's Harbingers and make every thing our Monitor and almost all we see and converse with are naturally dispos'd to do us that courtesie wou'd we give leave for there is so much truth in what you call an Active Death that more of Death than Life appears in the imperfection of all humane Actions For Example Your ringing your Passing-Bell your laying your self out speaking your last Words describing your Looks and your Spouses Sentiments upon your Death and sight of you are very like the Dream of those that are under the Image and Similitude of Death and probably like Dreams may come to pass by contrarys For the Circumstances of your Death may differ so much from what you make account of that it may not permit you to Pray that Prayer you have prepared for obtaining the blessing to see and know again your Spouse in Heaven but let not this fright you for you may yet have this comfort If it is none of the Joys that belongs to Heaven you 'll be happy without it but if it is the common Blessing belongs to all beatified Spirits you 'll not want it Nor can I see the least reason to count our Death because 't is strange a dismal and mysterious Change for what shou'd we fear since there 's no being unhappy in God's Hands Had he never discover'd to us the Joys of another Life we have tasted so much of his Goodness in this as may well assure us there is nothing to expect but Happiness wherever he sends us for Death Sin and Misery was no portion of his providing 't was of our own procuring by Rebelion therefore 't is no matter what we are nor whether we go if we can leave Sin behind us How Beautiful were we made at first to enjoy an earthly Paradice till Rebellion and Sin changed all into misery and deformity But now how glorious shall we be made at the Resurrection to fit us for a heavenly Life where we are out of all possibility of any change for we are in no danger to forfeit that Life since all the Conditions we hold it by are already fulfilled for us You may well think what a bright and serene Morning the Resurrection will make and long for it at a great rate therefore to be provided for your happy Change is your chief care when you are once about to die you won't stay to be ask'd the least Question about your Funeral or disposing your Estate for you have not only made your Will but order'd every Circumstance of your funeral The Care and Fondness you shew for your Epitaph and the rich Monument you bequeath your self may very justly be imputed to your loving temper for had Iris been still alive you had never had such hot Thoughts and Concern for your cold Grave where you are laid in your Imagination with a Pleasure not inferiour to Kings and to assert your title to that Priviledge can prove your self as frail and mortal as the greatest Monarch alive But tho' you might think it necessary to make some Friendship and Acquaintance with Death before you fall into his Hands I can't see so much use of the Contemplation of your Funeral for to me 't is a care I shall never charge my Thoughts with but as I live and die Incognito so I wou'd
be buried and so wou'd you I 'm perswaded were it not to shew your Friends how much you valu'd a Wife that lov'd you but having such a President as Iacob you can't be thought vain or prodigal if like him you erect a Monument in Memory of your fair Wife and happy Marriage for 't is an imperfect Felicity according to the World that is but little known or talk'd of I am secured from mistaking the Person of your Executor by the Character you give him there are so few comes near that resemblance from whom you may well promise your self a speedy performance of your Will But how sluggish must that Vertue be that such an Encomium as you have made upon the Fidelity of a Friend in that occasion cou'd not animate with Life and Spirits to put every thing in execution for the Love and Honour of his deceased Friend I can't disapprove your Sentiment that 't is the truest Charity to your Presumptive Heir rather to leave him a necessary Instruction to Reflect upon and do him good than your Estate that will do him harm and the Character you give the Person you leave it to will extremely justifie your choice Your other Legacies are very generous and in particular to me who have done nothing for you equal to so kind a Concern but it seems to be your design to exceed all Persons Deserts I wish that be all for your leaving the Athenians and me Mourning looks as if you were resolv'd to engross to your self the sole advantage of living and dying Incognito and had sound out the way to discover us to the World for now we are not known but guess'd at for wherever Wit and Modesty appears in one Person he is presently suspected for one of the Athenians and perhaps some Woman may be supposed to be the honourable Lady if she is once discover'd to abound in her own Sense which are marks so near the Truth there needs no more than putting on Mourning for a Friend when all the Town knows you are dead to make a perfect discovery of those Persons who had liv'd till then unknown but I 'm more enclin'd to impute it to the great â—aste you made to have all your Business and dying Solemnity over thaâ— you might the sooner satisfie your longing desire to be happy with Iâ—is which may very well excuse your oversight of the danger your Kindness expos'd us to But I am to seek for the Reason of your giving so much for the Preaching your Funeral Sermon when you have but two Vertues to be commended and which in reality are none for what Vertue is there in abhorring Covetousness and Backbiting when all your Sufferings are owing to those two Vices 'T is but too Natural and far from a Vertue to hate your Enemies which they both are for the one keeps you from paying your Debts the other makes you pass for a Hypocrite However the Minister is not to deserve his Legacy for the Commendations he gives you but you are satisfied if a Sermon is Preach'd for the Benefit of your surviving Friends which is all it can pretend to when 't is the best perform'd nor is any thing more design'd in the Highest Elogiums that are given to any Persons Vertues 't is but to recommend 'em to our Imitation with the more advantage and as Humble and Modest as it looks in many Persons that decline the having funeral Sermons for fear there should be some mistaken Honour paid to their reputed Vertues I see but little Reason for it If in our Life-time We must let our Light shine that Men may see our good Works notwithstanding the Danger it may prove to our â—ailty then why at our Funerals may not God have the Glory of our good Works and our Friends the Benefit of having our Vertue proposed to their Imitation with all the just Praise it deserves for the better prevailing And as it is the most proper occasion for Instruction 't is pity any Consideration shou'd disappoint it I am of Opinion you might have spar'd your Ring and Inscription to Valeria for should she follow your Counsel it would deprive her of all the Satisfaction she should take in her Iointure when it fell to her for at present 't is only the Hopes of it that makes her cheerfully undergo all the Misfortunes relating to herself and her Dear Spouse whose Absence she is forced to bear having no means to redress this Ill but by a greater for she likes her Iointure just as it is and had rather endure any Misery than ever consent to make it better or worse Knowing this as you do let me tell you 't is a little unkind to order the cutting down the Woods which will not only alter but deform the Beauty of it and she may come to repent all the Sorrows she has endured for the Love of it But perhaps you 'll say you are as scrupulous of paying your Debts aâ— she of not breaking her Vow and she can't in Conscience but commend you for it all this alleged of both sides it seems to put it more in her Power than yours to procure a Remedy and 't is a little strange since She adheres so strictly to her Church as not willing to have a Grave out of their Bosom she should not have the Benefit of their Counsel in that difficult Affair but is left to her self to suffer so much Misery for want of a right Iudgment in the Case of a rash and unlawful Vow therefore you need take no more concern if things remain in the same State they are now till you Die you can't oblige her more than to leave her to her Iointure You are very kind to your Summer friends and give 'em great Gifts were they not accompany'd with so many Reproaches all thing consider'd you have no such Reason 't is possible to make so good a use of their Ingratitude as may turn more 〈◊〉 Advantage than all the Services of your tried Friends for they are 〈◊〉 only Persons can teach us to abhor in our selves what we see so odious 〈◊〉 them for to reflect upon our own Ingratitude to God how humble and modest should it make us in exacting Gratitude to us poor sinful Morâ— who never think how much we are indebted to God's Favour and Gooâ— for all the means he gives us of helping others and we ought to esteeâ— the Services we do 'em as special Blessings Heaven bestows upon us and recâ—on 'em as good Offices which those Persons have done us in procuring us those Favours nor can their want of Ackowledgment do us the least Injury for if you look into your self to see with what Mind you serv'd 'em and find you had no Worldly respects in it but was carried to it by a Châ—itable sense of their Wants and respect to your Duty they then by there Ingratitude turn you over to God for your Reward and how much better is that then the best of their Acknowledgments but if your sole aim had been to 〈◊〉 'em to you that they might repay you in the same Coin how well you deserve to lose so vain a Reward but should it have been a fawning and pretended Affection that deluded you a Misfortune Men of your Loving and Charitable Temper are most liable 〈◊〉 you have ample amends made you by shewing you the World is â—l'd with false Appearanceâ— and 't is a Folly to rely on humane Comâ—ts for Change of fortune changes friends for the most part All you haâ—e to regret is that your Pains and Cost should be so far lost as that the Kindness you intended should be turn'd to an Injury by making 'em Guilty of so black a Crime yet could you once put 'em into possession of the good Qualities you Bequeath 'em many might have cause to thank you and none will ever after be troubled with your 〈◊〉 But what ever your Thoughts are in my Opinion you have less reason to expect all should approve than to be surpriz'd that some should blame the Publishing your private Case who ever appeals to the World must resolve to stand the shock of many a harsh Judgment and tho' it looks like Vindicating our selves the Event makes it quite another thing ' tâ—s much more like a Design to find out an infallible way to be truly humbled for all our Faults and Fraâ—lties they will find so many Chastilers amongst the Rash the Envious and the Impertinent as will make 'em know themselves but if you your self judge you have done well in Publishing your Case as also your Friends who know your Reasons for so doing what need you heed the Judgment of those who can only judge by the Success not knowing but guessing at your Motives for it But if some Persons shall declaim against the Pains you have taken to Bury your self and say 't is a meet Whim they must then look upon the Presidents you have brought of so many great and good Men that have thought it necessary to fortifie 'em against the Fear of Death which the soft Pleasures of their Condition is apt to represent as the greatest of all Evils But this is not your Case you are sick of this Life and are impatient for a Change but for all that in this treacherous and deceitful World you think 't is good to be provided of a funeral Essay to remind you of Death least some tâ—e or other you may be Tâ—mpted to forget it as you see others who are so taken up with observing your Faults after you are Dead and Buried in your Cell which in Charity they ought to cover but true Mortification is insensible which Happiness I wish yoâ— Whâ— aâ— your c. FINIS