To walk joyfully in the Prefence of God, is to live (as it were before his Eyes) in a Godly and Upright Confcience, after the manner of honeft Servants; who standing in the Prefence of their Mafters, always depend upon their fudden Beck. Confider that Man's Life is weak and frail, filled with many froward and troublesome Bufineffes, in providing for it Meat, Suftenance, and Things needful, to fave it from Mifery. Democritus. Whofoever thinketh in this Life to live without Labour and Sorrow is a Fool; for God hath fo appointed our State, that we by Vertue of our Souls, fhould fuffer, and fubdue all kinds of Adverfity. Solon, The Flowers of Life, which are Lufts and Pleasures, are falfe Shews, Shadows and Vanities; and the Fruits thereof, Labour and Care; the Tree it felf, Corruption and Frailty. Seneca. This World is a Way full of sharp Thistles, whereof every Man ought to beware how he walketh, for fear of pricking himself. Seneca. We 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, fhame of dishonest things) and a defire of those things that are good and vertuous. Plato. Three things diligently note, (viz.) Thy Soul, thy Body, and the Subftance of the World. ---- First, thy Soul, feeing it is a thing Immortal, created and made --- of the Almighty and Everlasting God. Secondly, thy Body, as the Cafe of the Soul, and nearest Servant to the Secrets of the Spirit. Thirdly, the Goods of this World,---as neceffary for the Body, which cannot want needful things. Let the Eyes of thy Mind, first, have chiefeft regard unto the best thing, (viz.) thy Soul; next unto that, thy Body; and thirdly, confider 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 thirdly C thirdly to be a Good Man; whereas thou should'st, on the contrary, first ftudy for Goodness, next for Health, and laftly for Wealth. Sacrates.! Beware, that for the variable and vain Delights of this wicked World, thou lofest not the Joyful and Everlafting Felicity. Plato. The World and the Flesh do nothing elfe but fight against us, and we have need at all times to defend us from them. Mar. Aurel. Fix. not thy Mind upon Worldly Pleafures, nor truft to it; for it deceiveth all that put their truft therein. He that feeketh the Pleafures of this World, followeth a Shadow; which, when he thinketh he is fureft of, vanisheth, and is nothing. Hermes. Trust not the World, for it never payeth that it promifeth. v: He that trufteth 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 ufe him. felf, felf, that he look for Death every Hour, and to be always in a readi nefs for the coming thereof." The Life of Man is like Water poured out of a Bucket, which the Earth quickly fucketh up, and appeareth not again. Auguftin. Death is common to all Perfons; tho' to fome one way, and to fome another. Socrates. Death fets the Slave at liberty, carries the banished Man home, and places all Mortals upon the fame Level. Seneca. ́ ́.. Death is not to be feared of them that are good. Marc. Aurel.· Tho' the Bodily Death, by divers Means, and for divers Caufes, be unto Men very tedious and bitter; yet the Death thereof, for the Teftimony of God's Truth, is unto the Godly moft eafie, moft joyful, fweet and delectable; becaufe he feeth, through the Eye of Faith, the prefent Per formance of God's Heavenly Promifes. If we live to die, then we die to live. Marc. Aurel Death defpifeth all Riches and Glory, and rolleth both Rich and Poor Folk together. Boetius. As the beginning of our Creation cometh of God, fo it is meet that after Death our Soul return to him a gain. Ariftotle. After Winter, the Spring-time followeth; but after Age, Youth never cometh again. Plutarch. He that feareth to have Pains after Death, ought in his Life-time to avoid the Caufe, which is his own Wickedness. Plato. None need to fear Death, fave those who have committed fo much Iniquity, 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 Unrighteoufnefs, and other mischievous Deeds, the Soul after Death is fore punished. Plato. The |