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Now, there is another part of charity, which is the Basis and Pillar of this, and that is the love of God, for Whom we love our neighbour; for this I think charity, to love God for Himself, and our neighbour for God. All that is truly amiable is God, or as it were a divided piece of Him, that retains a reflex or shadow of Himself. Nor is it strange that we should place affection on that which is invisible : all that we truly love is thus; what we adore under affection of our senses, deserves not the honour of so pure a title.

Thus we adore Virtue, though to the eyes of sense y she be invisible : thus that part of our noble friends

that we love, is not that part that we imbrace, but that insensible part that our arms cannot embrace. God, being all goodness, can love nothing but Himself; He loves us but for that part which is as it were Himself, and the traduction of His Holy Spirit. Let us call to assize the loves of our parents, the affection of our wives and children, and they are all dumb shows and dreams, without reality, truth, or constancy. For first there is a strong bond of affection between us and our Parents ; yet how easily dissolved! We betake our selves to a woman, forget our mother in a wife, and the womb that bare us, in that that shall bear our Image. This woman blessing us with children, our affection leaves the level it held before, and sinks from our bed unto our issue and picture of Posterity, where affection holds no steady mansion, They, growing up in years, desire our ends; or applying themselves to a woman, take a lawful way to love another better than our selves. Thus I perceive a man may be buried alive, and bebold his grave in his own issue. * I conclude therefore, and say, there is no happiness under (or, as Copernicus will have it, above) the Sun, nor any Crambe in that repeated verity and burthen of all the wisdom of Solomon, All is vanity and vexation of Spirit. There is no felicity in that the World adores. Aristotle, whilst he labours to refute the Idea's of Plato, falls upon one himself; for his summum bonum is a Chimæra, and there is no such thing as his Felicity. That wherein God Himself is happy, the holy Angels are happy, in whose defect the Devils are unhappy, that dare I call happiness : whatsoever conduceth unto this, may with an easy Metaphor deserve that name; whatsoever else the World terms Happiness, is to me a story out of Pliny, a tale of Boccace or Malizspini, an apparition, or neat delusion, wherein there is no more of Happiness than the name. Bless me in this life with but peace of my Conscience, command of my affections, the love of Thy self and my dearest friends, and I shall be happy enough to pity Cæsar. These are, O LORD, the humble desires of my most reasonable ambition, and all I dare call happiness on earth ; wherein I set no? rule or limit to Thy Hand or Providence. Dispose of me according to the wisdom of Thy pleasure : Thy.

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HYDRIOTAPHIA

URNE BURIALL; OR, A DISCOURSE OF THE SEPULCHRALL

URNES LATELY FOUND IN NORFOLK.

TO MY WORTHY AND HONOURED FRIEND, THOMAS LE GROS, OF CROSTWICK, ESQUIRE

When the Funerall pyre was out, and the last valediction over, men took a lasting adieu of their interred Friends, little expecting the curiosity of future ages should comment upon their ashes, and, having no old experience of the duration of their Reliques, held no opinion of such after-considerations.

But who knows the fate of his bones, or how often he is to be buried ? who hath the Oracle of his ashes, or whither they are to be scattered? The Reliques of many lie like the ruines of Pompeys,1 in all parts of the earth; And when they arrive at your hands, these may seem to have wandred far, who in a direct? and Meridian Travel, have but few miles of known Earth between yourself and the Pole.

That the bones of Theseus should be seen again in Athens was not beyond conjecture, and hopeful expectation; but that these should arise so opportunely to serve your self, was an hit of fate and honour beyond prediction.

We cannot but wish these Urnes might have the effect of Theatrical vessels, and great Hippodrome Urnes4 in Rome ; to resound the acclamations and honour due unto you. But these are sad and sepulchral Pitchers, which have no joyful voices; silently expressing old mortality, the ruines of forgotten times, and can only speak with life, how long in this corruptible frame, some parts may be uncori Pompeios juvenes A sia, atque Europa, sed ipsum terrå tegit Libyos.

Little directly, but Sea between your house and Greenland. * Brought back by Cimon Plutarch.

4 The great Urnes in the Hippodrome at Rome conceived to resound the voices of people at their shows.

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