seems to me a meer fallacy, unworthy the desires of a man that can but conceive a thought of the next World; who, in a nobler ambition, should desire to live in his substance in Heaven, rather than his name and shadow in the earth. And therefore at my death I mean to take a total adieu of the World, not caring ✓ for a Monument, History, or Epitaph, not so much as the bare memory of my name to be found any where but in the universal Register of GOD. I am not yet so Cynical as to approve the Testament of Diogenes; nor do I altogether allow that Rodomontado of Lucan,

Calo tegitur, qui non habet urnam.

He that unburied lies wants not his Herse,
For unto him a Tomb's the Universe.

but commend in my calmer judgement those ingenuous intentions that desire to sleep by the urns of their Fathers, and strive to go the neatest way unto corruption. I do not envy the temper of Crows and Daws, nor the numerous and weary days of our Fathers before the Flood. If there be any truth in Astrology, I may outlive a Jubilee: as yet I have not seen one revolution of Saturn, nor hath my pulse beat thirty years; and yet, excepting one, have seen the Ashes and left under ground all the Kings of Europe; have been contemporary to three Emperours, four Grand Signiours, and as many Popes. Methinks I have outlived my self, and begin to be weary of the Sun; I have shaken hands with delight, in my warm blood and Canicular days, I perceive I do anticipate the vices of age; the World to me is but a dream or mock-show, and we all therein but Pantalones and Anticks, to my severer contemplations.

It is not, I confess, an unlawful Prayer to desire to surpass the days of our Saviour, or wish to outlive that age wherein He thought fittest to dye; yet if (as Divinity affirms,) there shall be no gray hairs in Heaven, but all shall rise in the perfect state of men, we do but outlive those perfections in this World, to be recalled unto them by a greater Miracle in the next,

and run on here but to be retrograde hereafter. Were there any hopes to outlive vice, or a point to be superannuated from sin, it were worthy our knees to implore the days of Methuselah. But age doth not rectify, but incurvate our natures, turning bad dispositions into worser habits, and (like diseases,) brings on incurable vices; for every day as we grow weaker in age, we grow stronger in sin, and the number of our days doth but make our sins innumerable. The same vice committed at sixteen, is not the same, though it agree in all other circumstances, at forty, but swells and doubles from the circumstance of our ages; wherein, besides the constant and inexcusable habit of transgressing, the maturity of our judgment cuts off pretence unto excuse or pardon. Every sin, the oftner it is committed, the more it acquireth in the quality of evil; as it succeeds in time, so it proceeds in degrees of badness; for as they proceed they ever multiply, and, like figures in Arithmetick, the last stands for more than all that went before it. And though I think no man can live well once, but he that could live twice, yet for my own part I would not live over my hours past, or begin again the thread of my days: not upon Cicero's ground, because I have lived them well, but for fear I should live them worse. I find my growing Judgment daily instruct me how to be better, but my untamed affections and confirmed vitiosity makes me daily do worse. I find in my confirmed age the same: sins I discovered in my youth; I committed many then, because I was a Child; and because I commit: them still, I am yet an infant. Therefore I perceive a man may be twice a Child, before the days of dotage; and stand in need of Æsons Bath before threescore.

And truly there goes a great deal of providence to produce a mans life unto threescore: there is more required than an able temper for those years; though the radical humour contain in it sufficient oyl for seventy, yet I perceive in some it gives no light past thirty: men assign not all the causes of long life, that write whole Books thereof. They that found themselves on

the radical balsome, or vital sulphur of the parts, determine not why Abel lived not so long as Adam. There is therefore a secret glome or bottome of our days: 'twas His wisdom to determine them, but His perpetual and waking providence that fulfils and accomplisheth them; wherein the spirits, ourselves, and all the creatures of GOD in a secret and disputed way do execute His will. Let them not therefore complain of immaturity that die about thirty; they fall but like the whole World, whose solid and well-composed substance must not expect the duration and period of its constitution: when all things are completed in it, its age is accomplished; and the last and general fever may as naturally destroy it before six thousand, as me before forty. There is therefore some other hand that twines the thread of life than that of Nature: we are not onely ignorant in Antipathies and occult qualities; our ends are as obscure as our beginnings; the line of our days is drawn by night, and the various effects therein by a pensil that is invisible; wherein though we confess our ignorance, I am sure we do not err if we say it is the hand of GOD.

I am much taken with two verses of Lucan, since I have been able not onely, as we do at School, to construe, but understand:

Victurosque Dei celant, ut vivere durent,

Felix esse mori.

We're all deluded, vainly searching ways
To make us happy by the length of days;
For cunningly to make's protract this breath,
The Gods conceal the happiness of Death.

There be many excellent strains in that Poet, wherewith his Stoical Genius hath liberally supplied him; and truely there are singular pieces in the Philosophy of Zeno, and doctrine of the Stoicks, which I perceive, delivered in a Pulpit, pass for current Divinity: yet herein are they in extreams, that can allow a man to be his own Assassine, and so highly extol the end and suicide of Cato. This is indeed not to fear death, but

yet to be afraid of life. It is a brave act of valour to contemn death; but where life is more terrible than death, it is then the truest valour to dare to live. And herein Religion hath taught us a noble example; for all the valiant acts of Curtius, Scevola, or Codrus, do not parallel or match that one of Job; and sure there is no torture to the rack of a disease, nor any Ponyards in death it self like those in the way or prologue to it.

Emori nolo, sed me esse mortuum nihil curo.

I would not die, but care not to be dead.

Were I of Cæsar's Religion, I should be of his desires, and wish rather to go off at one blow, then to be sawed in pieces by the grating torture of a disease. Men that look no farther than their outsides, think health an appurtenance unto life, and quarrel with their constitutions for being sick; but I, that have examined the parts of man, and know upon what tender filaments that Fabrick hangs, do wonder that we are not always so; and, considering the thousand doors that lead to death, do thank my GOD that we can die but once. 'Tis not onely the mischief of diseases, and the villany of poysons, that make an end of us; we vainly accuse the fury of Guns, and the new inventions of death; it is in the power of every hand to destroy us, and we are beholding unto every one we meet, he doth not kill us. There is therefore but one comfort left, that, though it be in the power of the weakest arm to take away life, it is not in the strongest to deprive us of death: GOD would not exempt Himself from that, the misery of immortality in the flesh, He undertook not that was immortal. Certainly there is no happiness within this × circle of flesh, nor is it in the Opticks of these eyes to behold felicity. The first day of our Jubilee is Death; × the Devil hath therefore failed of his desires: we are happier with death than we should have been without it: there is no misery but in himself, where there is no end of misery; and so indeed, in his own sense, the Stoick is in the right. He forgets that he can dye who

complains of misery; we are in the power of no calamity while death is in our own.

Now, besides this literal and positive kind of death, there are others whereof Divines make mention, and those, I think, not meerly Metaphorical, as mortification, dying unto sin and the World. Therefore, I say, every man hath a double Horoscope, one of his humanity, his birth; another of his Christianity, his baptism; and from this do I compute or calculate my Nativity, not reckoning those Hora combusta and odd days, or esteeming my self any thing, before I was my Saviours, and inrolled in the Register of CHRIST. Whosoever enjoys not this life, I count him but an apparition, though he wear about him the sensible affections of flesh. In these moral acceptions, the way to be immortal is to dye daily: nor can I think I have the true Theory of death, when I contemplate a skull, or behold a Skeleton, with those vulgar imaginations it casts upon us; I have therefore enlarged that common Memento mori, into a more Christian memorandum, Memento quatuor Novissima, those four inevitable points * of us all, Death, Judgement, Heaven, and Hell. Neither did the contemplations of the Heathens rest in their graves, without a further thought of Rhadamanth, or some judicial proceeding after death, though in another way, and upon suggestion of their natural reasons. cannot but marvail from what Sibyl or Oracle they stole the Prophesie of the Worlds destruction by fire, or whence Lucan learned to say,

Communis mundo superest rogus, ossibus astra

Misturus.

There yet remains to th' World one common Fire,
Wherein our bones with stars shall make one Pyre.

I

I believe the World grows near its end, yet is neither old nor decayed, nor shall ever perish upon the ruines of its own Principles. As the work of Creation was above Nature, so is its adversary, annihilation; without which the World hath not its end, but its mutation. Now what force should be able to consume it thus far,