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To walk joyfully in the Presence of God, is to live (as it were before his Eyes) in a Godly and Upright Conscience, after the manner of honest Servants; who standing in the Presence of their Masters, always depend upon their sudden Beck.

Consider that Man's Life is weak and frail, filled with many froward and troublesome Businesses, in providing for it Meat, Sustenance, and Things needful, to save it from Misery. Democritus.

Whosoever thinketh in this Life to live without Labour and Sorrow, is a Fool; for God hath so appointed our State, that we by Vertue of our Souls, should suffer, and subdue all kinds of Adversity: Salon,

The Flowers of Life, which are Lusts and Pleasures, are false Shews, Shadows and Vanities, and the Fruits thereof, Labour and Care;---the Tree it self, Corruption and Frailty. Seneca.

This World is a Way full of sharp Thistles, whereof every Man ought to beware bow he walketh, for fear of pricking himself. Seneca.

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We may use this World, but if we abuse it, we break the Love that we have to God.

Two things are very well able (with God's help) to direct Man's Life ; that is, to live vertuously, (namely, shame of dishonest things) and a desire of those things that are good and vertuous. Plato.

Three things diligently note, (viz.) Thy Soul, thy. Body, and the SubItance of the World. ---

First, thy Soal; seeing it is a thing Immortal, created and made ---of the Almighty and Everlasting God. Secondly, thy Body, as the Case of the Soul, and ncarest Servant to the Secrets of the Spirit. Thirdly, the Goods of this World, --- as necessary for the Body, which cannot want needful things. Let the Eyes of thy Mind, first, have chiefest regard unto the best thing, (viz.) thy Soul; next unto that, thy Body; and thirdly, consider the World. Socrates.

Take heed, above all things, that thou goest not backward, as he doth, that first careth to be a Rich Man, next to be a Healthful Man, and



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thirdly to be a Good Man, whereas thou should'It, on the contrary, first study for Goodness, next for Health, and lastly for Wealth. Sacrates.

Beware, that for the variable and vain Delights of this wicked World, thou losest not the Joyful and Everlasting Felicity. Plató.

The World and the Flesh do nothing else but fight against us, and we have need at all times to defend us from them. Mar. Aurel.

Fix. not thy Mind upon Worldly Pleasures, nor trust to it; for it deceiveth all that put their trust therein. • He that feeketh the Pleasures of this World, followeth a Shadow which, when he thinketh he is surest of, vanisheth, and is nothing. Hermes.

Trust not the World, for it never payeth that it promiseth.

He that trnfteth to this World, is deceived ; and he that is fufpicious, is in great Sorrow.

The Vanities of the World are an hindrance to the Soul.. It behoveth a Man fa. to use him.


Telf, that he look for Death every Hour, and to be always in a readia ness for the coming thereof.

The Life of Man is like Water poured out of a Bucket, which the Earth quickly sucketh up, and appeareth not again. Augustin.

Death is common to all Perfons ; tho' to some one way, and to fome another. Socrates.

Death sets the Slave at liberty, carries the banished Man home, and places all Mortals upon the same Level. Seneca.

Death is not to be feared of their that are good. Marc. Aurel.'

Tho' the Bodily Death, by divers Means, and for divers Causes, be un, to Men very tedious and bitter; yet the Death thereof, for the Testimony of God's Truth, is unto the Godly most

easie, most joyful, fweet and de lectable ; because he seeth, through the Eye of Faith, the prefent Per formance of God's Heavenly Promises. :: If we live to die, then we die to live. Marc. Aureli Death despiseth all Riches and C 2


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Glory, and rolleth both Rich and Poor Folk together. Boetius.

As the beginning of our Creation cometh of God, so it is meet that af. ter Death our Soul return to him a gain. Aristotle.

After Winter, the Spring-time followeth; but after Age, Youth never cometh again. Plutarch.

He that feareth to have Pains af. ter Death, ought in his Life-time to avoid the Caufe, which is his own Wickedness. Plato.

None need to fear Death, save those who have committed so much Ini. quity, as after Death deserves Damnation. Socrates.

He liveth badly, that knoweth not how to die well; he was not born in vain, that dieth well ; neither hath he lived unprofitably, that departeth happily: To die, is (or ought to be) the Study and Learning of all our Life, and the chief thing and Duty of Life. Seneca.

For Unrighteousness, and other mischievous Deeds, the Soul after Death is fore punished. Plato.


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