shou'd buy this Painted Apple and thereby lose that Paradice of Innocence and sweet Serenity of Mind which before I enjoy'd and therefore that I may check this Curious Temper in others as well as my self when ever I meet with those that are too inquisitive I never answer One of their Questions for I have observed that your Open Ears are Open Mouth'd and they that are craving to hear are apt to tell The Ambassadors of the King of Persia were at Athens invited to a Feast whereat also Plutarch's Morals p. 506. were present divers Philosophers who to improve the Conversation discoursed of many things both for and against amongst whom was Zeno who being observed to to sit Silent all the while the Ambassadors pleasantly demanded what they should say of him to the King their Master Nothing said he farther than this That you saw at Athens an Old Man who knew how to hold his Tongue And Metellus the Roman General being once asked by a Young Centurion what Design he had now in hand He told him That if he thought his own Shirt was privy to any part of his Counsel he wou'd immediately pluck it off and burn it That I may imitate these Grave Examples I never desire to know much of another Man's Estate nor impart much of my own Never any Man repented him of being satisfied with plain Truths and of saying nothing Then Sabina weary not your self with Scruples and Empty Niceties in Divinity but leave them to the Learned Dens for I have shewn in the Instance of Dr. Dee and others that these would not be Ignorant of God's Secrets as if it were a matter of nothing to be sav'd unless we also know what God will have unknown For my own share I think that sufficient which God hath thought enough for me to know and do only seek to know what is just necessary to salvation what that is is couch't in a few words * Eccl. 12. v. 13. Fear God and keep his Commandments is the whole Du y of Man and therefore King Iames was much in the right when he told us Disputations were the Scab of the Church 'T is Practical Divinity that must bring us to Heaven When Dr. S h and Dr. S k have vented and banded all their subtiâ—ty each against other many Pious Men will judge it no other than a Witty Scolding As Curious as our Wits are which of 'em can tell me what my Soul is except in Terms more dark than those by which I know it already and how it acts in a separate State Where 's the Divine can unriddle the Doctrine oâ— the Trinity Resurrection and Incarnation of the Son of God He that is Just in his Dealings and practices those plain Truths delivered by a Dod or a Preston lives as if he out-knew our greatest Disputants The Iews proceeding this way infinitely taketh me who as often as they fell upon any difficult place in Scripture wou'd say We know that Elias will come and tell us all things But Dr. Brown has a better way of Resolving Doubts and therefore I make his Religio Medici my Pocket-Companion The Physick he prescribes for the Athenian Itch is a certain Cure and which shews him a good Christian tho Physician to Charles 2. he does not make the way to Heaven more difficult than it really is But when I meet with Doubts that neither he nor the Divine can decide I have recourse to this sure Decider of all Differences Dominus Dixit and that makes me easie for my Cell has cur'd my Vain Curiosity and I am satisfied with a Plain Trath But these Busie Wits that Itch to propound Acute Questions are fitly compared to the Sun in March who then exhales Humours but dissolves them not Were their Positions only frivolous they were more tolerable but they commonly end in horrid Blasphemy Laurentius Valla hearing a Cardinal dispute sublimely of God and his Subordinate Spirits said to his Companion And I could produce too such Keen Arguments against my Christ but I spare so Great a Majesty And some of late years whose Curiosity and Wit has not led to such Blasphemy yet have been so Fool-hardy as to presume to be more of the Cabinet Counsel of God Almighty than the Angels themselves by whose Ministry some say he created the World These have pointed at the precise Time of the World's Dissolution others have been so curious as to find out the Antient Place of Paradice there was lately a Book publisht on that Subject and what sort of Fruit that was which Eve gave to her Husband But these Curious Observations like our small Watches not one in an hundred goes true And how shou'd they for Man's proper place is the Earth if he 's raised up into the Air he 's disordered in the Water he drowns in the Fire he burns the Spirit 's place is the Body which soaring above the Matter afflicts and destroys it self When a Soul shall proceed in Matters of Religion by Politick Ways and suffer it self to be pleased with Curiosity which incessantly moveth it to draw the Curtain of Holy Mysteries to see what passes in Heaven such Spirits are Weak and Ignorant since they fail in the first Rule of VVisdom which discovereth to us that it is an absolute Folly to be desirous to measure things Divine by the Rule of Sence and Humane Experience The Wit and Mind of Man if it worketh upon Matter which is the Contemplation of the Creatures of God it worketh according to the Stuff and is limited thereby but if it worketh upon it self as the Spider worketh upon his Web then it is endless and brings forth indeed Gobwebs of Learning admirable for the fineness of the Thread but of no substance nor profit Oh Athenian Itch to what daring Height does thy Disease carry Men But Uain Curiose with Sabina's leave a word in thy Ear Like Prometheus filch no Sacred Fire Lest Eagles gripe thee let thy proud desire Suit with thy Fortunes Curious Minds that shall Mount up with Phaeton shall have Phaeton's Fall He that knows enough for Practice and yet spends his time in search after more Knowledge 't is a labour and search like unto his who not contented with a known and safe Ford will presume to pass over the greatest River in all parts where he is ignorant of the depths for so doth the one lose his Life and the other his Understanding even as that man who not contenting himself with the abundant Light of the Sun-Beams but seeking with his Eyes to pierce through the Brightness thereof even unto the midst of the Circle of the Body must questionless become blind so falleth it out for the most part to those who go about too curiously to enquire after that which is not lawful to be known We behold the Sun and enjoy its Light as long as we look towards it but tenderly and circumspectly We warm our selves safely whilst we stand near the Fire but
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
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
In his History of Providence Sense and Brains For Adam by an affectation of Knowing more than was necessary came to know more than was comfortable and an insatiate Desire of Wisdom adds this Author is certainly a Symptom of the hereditary Disease derived to us from him The First of Men from hence deriv'd his Fall He sought for Secrets and found Death withal Secrets are unfit Objects for our Eyes They blind us in beholding he that tries To handle water the more hard he strains And gripes his Hand the Less his Hand retains That Mind that 's troubled with the pleasing Itch Of knowing Secrets having flown a pitch Beyond it self the higher it ascends And strives to know the Less it apprehends 〈◊〉 God hath set us bounds to all our Disquisitions and if we do not keep within compass we forfeit our Faculties and expose our selves to all the Dangers that are out of ken whatever we do let us do prudently and have a Regard to some good end For whatsoever is more than this is more than is Needful Safe or Honourable Surely no Man will doubt this that observes what Divine Iudgments have faln upon some that wou'd ha' known more then they shou'd I cou'd heap up Instances of this Nature but shall only Relate the Judgments that befell the Curiosity of an Officer that came to Mr. Perreauds house Dr. d ee Mr. Kelly Iohn Faustus and a young man in London I begin with the Officer who was a Papist belonging to a Court of Justice This Man came out of Curiosity to Mr. Perreauds House and hearing that the Devil fore-told future things there and some Secrets he wou'd needs Question him about many Matters but Mr. Perreaud desired him to forbear Representing to him both the Sin and the Danger of it The Lawyer rejected his Counsel with Scorn bidding him Teach his own Flock and let him have the Government of himself and so proceeded to propound several Questions to the Devil as about absent Friends Private Business News and State Affairs unto all which the Devil answered him and then added Now Sir I have told you all that you have desired of me I must tell you next what you demanded not That at this very time you are propounding these Questions to the Devil such a Man whom he Named is Debauching your Wife and then he further disovered many secret and foul Practices of the Lawyer Neither was this all for in conclusion the Devil told him Now Sir let me correct you for being so bold as to Question with the Devil you shou'd have taken the Ministers safe Counsel Then upon a sudden the whole Company saw the Lawyer drawn by the Arm into the midst of the Room where the Devil whirled him about and gave him many Turns with great swiftness touching the ground only with his Toe and then threw him down upon the Floor with great violence and being taken up and carry'd to his house he lay sick and distracted a long a Ses the Narrative of the Devil of Mascon time The Curiosity of Dr. Dee was also severely punish'd This man was an Excellent Scholar and Mathematician of the University of Oxford he was desirous of a great deal of Knowledge which was commendable enough but making it his Prayer to God to make him wiser than the rest of Mankind he was by the Divine Judgment given over to strong Delusions and sadly impos'd upon by the Apparition of Evil Spirits under the disguise of good Angels who promis'd to help him to the Philosophers Stone but never left him till they had drein'd him of what Wealth he had so that he died very poor and every way miserable AllMen adds my Author may take warning by this Example how they put themselves out of the protection of Almighty God either by unlawful Wishes or by seeking to Devils Witches Conjurers Astrologers Fortune-tellers and * Dr. M. Casaubon's Relat. of Dr. Dee's Actions with Spirits Pr. the like I shou'd next relate the Judgment that fell upon Edward Kelly for prying too far Secret things belong to God and therefore said one of the Fathers where the Scripture has not a mouth to speak we shou'd not have an Ear to hear but this Curious Wretch forgetting this Consults with the Devil he 'd rather go to Hell for Knowledge than be ignorant of any thing But see the Event of this Vain-Curiosity for Dr. Casaubon tells us that clambering over a Wall in his own house in Prague which bears his Name to this day he fell down from the Battlements broke his Legs and so bruised his Body that he dyed in a few days Then again there was Iohn Faustus must needs study the Black-Art that he might Know more than others and that he might ne'er be puzled with Nice Questions 't is said he led about with him an Evil Spirit in the likeness of a Dog to consult with as occasion offer'd But for all his Familiar Devil Divine Vengeance followed his Curiosity for coming into an Inn in the Dukedome of Wittenburg he sat very sad and when his host demanded the cause thereof he answered that he wou'd not have him affrighted if he heard a Noise and shaking of the house that Night which hapned according to his own Prediction for in the Morning he was found dead by his bed-side with his Neck wrung behind him and the house where he lay beaten down †VVanly Hist. Man to the ground Neither must I forget to mention the Bold Curiosity of that Young Man Mr. Baxter mentions There is saith Mr. Baxter now in London a Youth the Son of a very Godly Conforming Minister who reading a Book of that Art called Conjuration coming to the Words and Actions which that Book said wou'd cause the Devil to appear was presently desirous to see him He came saith he to me in Terror having before opened his Case to a Parish Minister and affirmed to me that the Devil had appeared to him and solicited him with a Knife to cut his Throat and told him he must do it suddenly for he wou'd stay no longer Mr. Baxter told him how safe he was if he repented of his Vain Curiosity but never heard of him more 〈◊〉 might enlarge but here be Instances enough to check our Vain Curiosity and to shew how ill those Men succeed that to be cured of the Athenian Itch go to the Devil for Brimstone Sure I am to give way to Vain Curiosities will disquiet our Minds but will never amend ' em Yet we have a wicked Custom in London of Gentlemens studying the Controversies for Ornament not taking them to Heart nor handling them with that Reverence they ought but Nice Points have never been my study I ne'er put my Sickle into the Divines Harvest but leave Disputations to those whom God hath marked for his Ministry Or suppose which was never known I shou'd Itch but Once to try how pleasing Sin wou'd be yet at Adam's Price I
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
a Grave Then what a Wretch is he that won't part with the World when it lies in his way to Heaven for he can neither carry it with him or use above six foot on 't when he is Dead or scarce so much for the Chimistry of Cardan Misers gripe at all the World but it slips thro' their Fingers and leaves nothing but Dust. found but six Dunces of Dust in the Ashes of a Calcin'd Body We brought nothing into this World and can carry nothing out but Worldlings ne'er consider this and therefore like Men that clasp at Spirits they catch nothing but Air they gripe at all the World to satisfie their Avarice but it slips through their Fingers and leaves nothing but Dust. But as great a Vanity as this is we find Covetousness to be the only Sin grows young as Men grow old Old Men have their Coverousness natural to 'em their Blood is cak'd and cold and Nature as it grows again toward Old Men have their Covetousness Natural to 'em Earth is fashion'd for the Iourney dull and heavy The nearer Death we grow in Years the more scraping we are and this Sneaking-Vice Drowns not till we Sink and I don't wonder at it for Dying-men will grasp at all they see while they see any thing but when their Senses fail Covetousness is the only Sin grows Young as Men grow Old then Farewell Riches the World 's too heavy then they let it fall Tho' we were misery all our Days yet when we expire we spread our Palms and let the World slip by but when ev'ry thing else is gone the Grave remains And in this Cell I shall lie hid with Iris till the Resurrection Lie still where thou art John for th' quiet o'th'Nation Nor can'st thou stir more without slat Conjuration Being now laid to sleep with my Dear a Marble-Tomb was to be our Blankets for Tombs are the Cloaths of the Dead but we shall get Iris and Phil. being laid to sleep they want the Marble for their Blankets no Cold if we wait for ' em However as I lived and died in a Cell so to shew I 'd be still Incognito I 'll here Write my Epitaph and then as one expresses it If no Man goes to Bed 'till he Dies nor ' wakes 'till the Resurrection Good-night t' ye here and Good-morrow hereafter Dunton's Epitaph on himself HEre lies his Dust who chiefly aim'd to know Dunton's Epitaph on himself Himself and chose to Live Incognito He was so great a Master of that Art He understands it now in ev'ry Part But tho' 't was Solitude he did so prize He has it least whil'st in this Cell he lies For whil'st depriv'd my dearest Life of thee The World was all an Hermitage to me But mixt with Iris nought can lonesome be My Name inquire not for thou must not know For Phil. desired when he from hence did go That he might allways lie Incognito Thus Man goeth to his long home and the Mourners go about the Man goes to his long home streets Ring the Bells for Dunton is Dead and Buryed that is as Mr. Uincent's Friends make a PULPIT of his Grave for on his Tomb-stone are Ring the Bells for Dunton is Dead and Buried these Words Immortal Souls to benefit and save I thus have made a Pulpit of my Grave So I have endeavour'd to make An Essay on my own Funeral which I have been only burying my self in Effigie being a Representation of what will be done when I 'm Dead whereas I 'm yet alive 't is excusable if I have follow'd their Examples who fill their Maps with Fancies of their own Brains But tho' I have been only burying my self in Effigie yet having a longing desire to be happy with Iris which When I dye in earnest I hope the thoughts of my Death Funeral will be no more terrible to me than 't is now in Speculation I can't be but by dying 't is no matter how soon my Dying Solemnity were over and when I come to dye in earnest I hope the thoughts of my Death and Funeral will be no more terrible to me then 't is now in Speculation 'T was said Philostratus liv'd Seven Years in his own Tomb that he might be acquainted with it That Death may become thus Familiar to me I 'll walk every Day with Ioseph a turn or two in my Garden with Death and with Herbet as often dress out my own Hearse I wou'd be so well acquainted with Death as impatiently to desire it not that I wou'd dye of an Appoplexy by a private Stab or any sudden Death From sudden Philostratus liv'd 7 Years in his Tomb. Death good Lord deliver me for whenever I dye I wou'd have so much notice that I may leave nothing behind me that I shou'd take to Heaven with me not that I wou'd be deliver'd from sudden Death in respect of it self Of sudden Death for I care not how short my passage be so it be safe Never any weary Traveller complain'd that he came too soon to his Journies end but I wou'd not have a sudden Death so as to be surpriz'd beforo I 'm summon'd However The Divine Herbert drest out his own Hearse dye I wou'd and as pleasant a sight as Valeria may think my funeral I did not care how soon she saw it as here describ'd for then she 'll have more I can't say enough of the World and I 'm sick on 't and wou'd fain change I wou'd leave nothing behind me that I shou'd take to Heaven with me it for Heaven 'T is true the Mannour of Sampsil is a fine sight but he that looks up to Heaven will not care for the World Oh how amiable are thy Tabernacles O Lord of Hosts One Day in thy Courts is better than a Thousand I had rather be a Door-keeper in the House of God than live any longer in this vile World there 's nothing in it but Vanity Disappointments and black Ingratitude then oh that I was stript into a naked Spirit and set My Passionate Desire to be stript into a naked Spirit ashore in a better World Why lingrest thou bright Lamp of Heaven Why Do thy Steeds tread so slowly on must I Be forc'd to live when I desire to dye Lash thou those lasie Iades drive with full speed And end my slow pac'd Days that I may feed With Ioy on him for whom my Heart doth Bleed Post blessed Iesus Come Lord flee away And turn this Night into the brightest Day By thine approach come Lord and do not stay Take thou Doves Wings or give Doves Wings to me That I may leave this World and come to thee And ever in thy glorious Presence be I like not this bile World it is meer Dross Thou only art pure Gold then sure 't is loss To be without the Throne t' enjoy a Cross. What tho' I must pass through the Gates of
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